LIBRARY OF CONGRESS. 



Chap.. A*?. 'Copyright No. 

^^4^ 

UNITED STATES OF AMERICA. 



t 



10 *3 



BIBLE VS, MATERIALISM : 



IN WHICH THE 



ERRORS AND SOPHISMS OF MODERN MATERIALISTS 



ARE 



DETECTED AND FULLY EXPOSED, 



AND THE 

TRUE TEACHING OF THE BIBLE EXHIBITED. 



BIT WILLIAM 2s/I_ EOE. 



~ of WASH'"" 



r ^ 



[jVew Edition. Revised and Enlarged.'] 



St. Louis: 
913 pine street. 



✓ 




Copyrighted, 1SS6, 
By Christian Publishing Co. 



PREFACE. 



The world is now rife with infidelity. Within the last 
half century various forms of unbelief and many unscrip- 
tural and hurtful dogmas have been propagated under the 
garb of Christianity. It seems that every wily and delu- 
sive scheme that can be devised by Satan and his emissaries 
is set on foot to deceive and work the ruin of the ignorant 
and unwary. The system of modern Materialism, which 
is but an emendation of ancient Sadducism, now hangs 
like a pall of gloom over many sections of our country. 
Its blighting and soul-destroying influences have, in many 
places, greatly impeded the progress of the glorious prin- 
ciples of the pure and undefiied religion of Jesus the 
Christ. Till quite recently but little, comparatively, has 
been done to counteract the baneful effects of this perni- 
cious system. 

In order to present briefly a full exposition of the nu- 
merous errors upon which, as a basis, the superstructure of 
Materialism has been made to rest, and to exhibit and 
maintain the spirituality of the Christian system, the first 
edition of this book was prepared with much study and 
care. The demand for this work has been steady though 
not very extended, and evidences of its beneficial influence 
in staying the tide of Materialism have been manifest in 
many localities. 

The writer now presents to the public a revised edition 
of the work with two additional chapters which add much 
to its value and completeness. The author does not flatter 
himself that he has more successfully refuted the system 



iv PEEFACE. 

of Materialism than others who have treated this subject; 
but with them he desires to unite his influence in the dem- 
olition of a dogma that is directly antagonistic both to the 
plain teaching of the Bible and to the manifest dictates of 
science and human reason. In the fond hope that this work, 
in the providence of God, may tend to promote the inter- 
ests of truth and righteousness, the following pages are 
most respectfully commended to the public by 

THE AUTHOR. 
Buchanan, Michigan, March 8, 1886. 



CONTENTS. 



CHAPTER I. 



THE SOUL OF MAN. 

Section L — The Doctrine of Materialism concerning 

the Soul 9 

Section II. — Soul, Nephesh, and Psuche, sometimes 

signify Life 14 

Section III. — The term Soul sometimes signifies Per- 
son, Man, and Creature . . . . .20 

Section IV. — The term Soul is sometimes used for 

Spirit 26 



CHAPTER II. 

THE SPIEIT OF MAX. 

Section I. — The Doctrine of Materialism concerning 

the Spirit .39 

Section II, Prop. 1. — Ruah, Pneuma, or Spirit, some- 
times signifies Wind . . . . .46 
Prop. 2. — Ruah and Pneuma sometimes sig- 
nify Breath . . . . . .48 

Section III. — The term Spirit sometimes denotes a 

Living Intelligent Principle in Man . . 49 
( 5 ) 



vi 



CONTEXTS. 



CHAPTER III. 
THE INTEBMEDIATE STATE. 

Section I. — Testimonies from the Old Testament 

touching the State of the Dead . . .56 

Section II, — New Testament Evidence touching the 

Dead 62 

Section III. — Witch of Endor, Necromancy, and Dem- 

onology 97 



CHAPTER IV. 

EXPOSITION OF THE PRINCIPAL TEXTS CITED TO 
PROVE MATERIALISM. 

Section I. — Passages from the Old Testament Exam- 
ined 102 

Section II. — Passages from the New Testament Exam- 
ined 123 

CHAPTER V. 
SHEOL AND HADES. 

Proposition I. — Sheol, and its Greek representative 
Hades, denote a state which has a present 



existence 136 

Proposition II. — Sheol, or Hades will cease to exist 

at the Final Judgment . . . . .137 
Proposition III. — All the Dead, both righteous and 

wicked, are in Sheol or Hades . . .137 
Proposition IV. — Sheol or Hades includes both Par- 
adise or Abraham's bosom, and Tartarus ; or 
a state of bliss and a state of misery . . 139 



C O X T E N T S . 



vii 



Proposition V. — Sheol and its Greek representative, 
Hades, are sometimes employed in the Sacred 
Scriptures to express a state of misery or 
punishment 143 



CHAPTER VI. 

THE FINAL DESTINY OF THE WICKED. 

Section I. — Everlasting Punishment . . . .147 
Section II. — Examination of Arguments used in favor 

of the Annihilation of the Wicked. . . 165 
Concluding Remarks 170 

CHAPTER VII. 
THE FRUITS OF MATERIALISM. 

1. Materialism is Practically Valueless . . . 171 

2. Materialism Degrades Humanity .... 175 

3. Materialism has no Saving Power . . . .178 

CHAPTER VIII. 

REASON AND SCIENCE AGAINST MATERIALISM, 

Section I. — Spirit and Matter Distinct Substances . 181 
Section II. — The Certainty of God's Existence as a 

Spiritual Being Demonstrated . . .184 



BIBLE VS. MATERIALISM. 



CHAPTER I. 

THE SOUL OF MAN. 

Section I. — The Doctrixe of Materialism Concern- 
ing the Soul. 



S a proper understanding of the term soul is necessa- 



jTx ry 3 in order that we may fully appreciate the de- 
formities and incongruities of modern Materialism, we 
propose, in the light of the Holy Oracles, briefly to discuss 
the question: What is the soul of man? 

Before adducing any scriptural testimony relatiye to this 
subject, we deem it fitting to direct attention to some of 
the alleged wonderful discoyeries of modern Materialists 
touching the construction of man. It is arrogantly as- 
serted by those sage neologists that the soul of man is a 
material entity,* created out of the dust of the earth, and 
comprising the entire being of man. The soul of man, 
then, according to this newly-yanrped theory of Sadducism, 
is nothing more nor less than the man himself. 

But, lest we be liable to the imputation of unfairness, 

* Materialists assert that there is nothing immaterial in the universe. 
This shallow philosophy will not allow the conception of a substantial, 
immaterial entity. They seem unable to differentiate between substance 
and matter. All matter is substance, but all substance is not matter. 
Some substances are immaterial, as spirit, electricity, sound, etc. For an 
elaborate discussion of this subject the reader is referred to The Problem 
of Human Life, by Wilford Hall. 




10 



BIBLE VS. MATERIALISM. 



we will let Materialism be its own expositor. We quote 
from Aaron Ellis, whose work is a recognized authority by- 
Materialists everywhere: 

"As Nephesh, the soul, comprehends the whole being of 
God, so does the same term comprehend the whole being 
of man * * * Again, theologians tell us that the soul 
is the essential part of man. We say it is the man him- 
self. * * * Every reasonable person must perceive 
\h.2X psuche (the soul) means a person's self. * * * It 
is evident that Luke understood a man's soul to be him- 
self — nothing more, nothing less — and although he was a 
doctor, he evidently had not graduated into the Pagan 
philosophic theology of the present day." (Bible vs. Tra- 
dition, pp, 17, 20, 39). 

The term soul, then, according to Materialism, signifies 
the whole being of man. But, shall we understand this 
to be its invariable signification in the Scripture? Let us 
again hear from this same learned author: 

" Thus, then, inspiration evidently and uniformly teaches 
that souls are men, and can be destroyed. * * * We 
shall be told soul here (Lev. 17: 12) means the person 
himself. To be sure it does; and so it does in every other 
place in tchich the word occurs." (Bible vs. Tradition, pp. 
41 and 59. 

Now, bearing in mind this definition of the term soul, 
we ask attention to the following passages of Scripture: 

"And he stretched himself upon the child three times, 
and cried unto the Lord, and said, O Lord, my God, I 
pray thee, let this child's soul come into him again." (1 
Kings 17: 21). 

That is, according to Materialism: "Let this child come 
into itself!" 

Also, " When I remember these things, I pour out my 
soul in me." (Psalms 42: 4). 



THE SOUL OF MAN. 



11 



That is, " I pour out myself in me! " 

Again, " But his flesh upon him shall have pain, and his 
soul within him shall mourn." (Job 14 : 22). 

That is, " His flesh upon him shall have pain, and him- 
self within him shall mourn! " 

Once more, "And fear not them who kill the body, but; 
are not able to kill the soul; but rather fear him who is 
able to destroy both soul and body in hell." (Mat. 10: 28). 

That is, " Fear not them who kill the body, but are not 
able to kill the man himself; but rather fear him who is 
able to destroy both the man himself and his body in 
hell! " 

Surely this definition of soul will not stand the test of 
God's Holy Bible. The passages just cited are sufficient 
to demonstrate to every intelligent and unbiased mind that 
the term soul does not uniformly signify the whole being 
of man, as Materialists affirm. But, let us look for a mo- 
ment at another supposed wonderful discovery, made by 
some ancient or modern advocate of the system of human 
Materialism. 

" The soul is not only created, but created out of the 
dust:' 

So deposes the author of Bible vs. Tradition, p. 18. 

In regard to the assertion contained in the latter clause 
of this extract, we beg leave to submit one or two interro- 
gations. 

Was the soul of the child raised to life by the prophet 
Elijah, a part of its material organization? And is the 
soul, which the Savior affirms man can not kill, a material 
substance, created out of the dust of the earth? 

But, according to the system of modern Materialism, 
the terms man, body and soul are equivalent. Let us see: 

"But should any contend that the name 'man ' does not 
include the soul, and insist that the soul was a some- 



12 



BIBLE VS. MATERIALISM. 



1 



thing added to the man by the breath that was breathed 
into his nostrils, then man is only a body, and his body 
became a living soul. And this is true; for the creature, 
man, or body, or soul, that was made of the dust of the 
earth, and was lifeless, by the simple inspiration of the 
breath of lives, that is, of all lives, became a living soul." 
(Bible vs. Tradition, p. 19). 

Hence, according to this theory, we are to understand 
that the soul of man is his body — " nothing more, nothing 
less? But if this position be correct, the terms soul and 
body may be used interchangeably in the Scriptures. We 
will apply this rule, and let the infallible word of God be 
its test. 

" Let this child's soul come into him again." (1 Kings 
17: 21); i.e., "Let this child's body come into him 
again! " 

" The law of the Lord is perfect, converting the soul." 
(Psalms 19: 7); i. e., "The law of the Lord is perfect, con- 
verting the body!" 

"Bless the Lord, O my soul." (Psalms 103: 1); i. e., 
" Bless the Lord, O my body ! " 

"Now ye are the body of Christ." (1 Cor. 12: 27); or, 
according to Materialism, "Now ye are the soul of 
Christ! " 

Again, "We are confident, I say, and willing rather to 
be absent from the body, and be present with the Lord." 
(2 Cor. 5:8); i. e., "We are willing rather to be absent from 
the soul, and to be present with the Lord! " 

Once more. " There are also celestial bodies, and bodies 
terrestrial." (1 Cor. 15: 40); L e., "There are also celes- 
tial souls, and soids terrestrial!" 

But let us again hear from this sage advocate of the 
system of human Materialism: 

" The soul, the creature, the body, the person himself, 



THE SOUL OF MAN. 



13 



equally express the same thing. A dead body is a dead 
soul, and a dead soul is a dead body." (Bible vs. Tradi- 
tion, p. 80). 

Now, if the soul is the man, we would ask an explana- 
tion of the phrase, " the soul of man," which is equivalent 
to "man's soul." Are we to understand from this expression, 
that man possesses himself? The reader will please turn 
to 1 Sam. 18: 1. "The soul of Jonathan was knit with 
the soul of David." Materialists affirm that the term 
David comprehends the whole man; and they also tell us 
that the soul is the whole man. Hence, by this doctrine, 
the meaning of the text just quoted may be given as fol- 
lows : 

" The whole man of the whole man Jonathan, was knit 
with the whole man of the whole man David! 99 Or, as the 
terms body, soul and man are synonymous, according to 
the Materialistic theory, this passage might be rendered as 
follows: 

" The body of the body Jonathan, was knit with the body 
of the body David!" 

This, kind reader, is Materialism. Now, if the express- 
ion, " the eyes of man," " the feet of man," " the mind of 
man," etc., do not imply that the eyes, feet and mind are 
only parts of man as a whole, then most assuredly lan- 
guage can express no definite idea. So when we speak of 
the body of man, we speak not of the whole man, but only 
of his body as one constituent element of man as a unit, 
or in his entire being. The same is true of the phrases, 
"the soul of man," and "the spirit of man." If the terms 
soid and body are synonymous, how are we to understand 
the scriptural expression, " soul and body? 99 

"And shall consume the glory of his forest, and of his 
fruitful field, both soul and body" (Isaiah 10: 18). Again: 
Matt. 10: 28: "And fear not them who kill the body, but 



14 



BIBLE VS. MATERIALISM. 



rather fear him who is able to destroy both soul and body 
in hell." 

The term both implies two. If soul, in thess passages, 
means body, then the Lord used language without any im- 
port. Indeed, this would imply a redundancy reproach- 
ful to the character of divine revelation. "Every word 
of God is pure." (Prov. 30: 5). Again, the psalmist Da- 
vid testifies, (Psalms 12: 6). "The words of the Lord are 
pure words; as silver tried in a furnace of earth purified 
seven times." 

The Savior, in Matt. 10: 28, represents the soid and body 
as constituting the whole man. And the apostle Paul 
makes a clear distinction between soul and body in 1 Thes. 
5: 23: "And I pray God your whole spirit, and soul, and 
body be preserved blameless unto the coming of our Lord 
Jesus Christ." The apostle John also, in referring to the 
merchandise of mystic Babylon, uses the expression, "bod- 
ies and souls." (Rev. 18: 13). Most assuredly this im- 
plies a distinction between soul and body. The original 
term, soma, which occurs in the plural number in this 
passage, is incorrectly rendered in the version of King 
James by the word slaves. Soma is found in the Greek 
New Testament one hundred and forty-six times, and with 
the exception of Rev. 18: 13, is invariably rendered body 
in the authorized version. 



Section II. Proposition I. — The English Term Soul, 
and its Hebrew and Greek Equivalents, Nephesh 
and Psuche, Sometimes Signify Life. 

Having submitted in the foregoing section, a brief ex- 
position of the views entertained by the advocates of mod- 
ern Materialism touching the constitution of man, we will 



THE SOUL OF MAX. 



15 



now proceed to a scriptural examination of the question: 
What is the soul of man? 

The term soul, which is commonly a translation of the 
Hebrew word, nephesh, and the Greek, psuche, occurs some 
five hundred and thirty-two times in the authorized version 
of the Bible.* The Greek psuche is used one hundred 
and five times in the original Scriptures of the Xew Testa- 
ment. It is translated soul fifty-eight times, and is the 
only Greek word rendered by this term. It is translated life 
forty times, mind, three times, heart once, heartily once, 
and, in connection with a possessive pronoun, it is once 
rendered us, (John 10: 24), and once you. (2 Cor. 12: 15). 

The Hebrew word, nephesh, of the Old Testament, occurs 
about seven hundred times, and is represented in the author- 
ized version by some forty different terms. It is translated 
soul about four hundred and seventy times, and life or liv- 
ing about one hundred and fifty times. It is also repre- 
sented by the words, man, breath, person, will, mind, body, 
creature, lust, thing, desire, any, breast, dead, tablet, greedy, 
appetite, pleasure, ghost, ect., etc. In Isa. 19: 10, the term 
nephesh is rendered fish. The word soul occurs five times 
in the Old Testament when it is not a translation of the 
Hebrew nephesh. This Hebrew term seems to comport in 
signification with the Greek psuche. Moses says, (Gen. 2: 
7), '"'And man became a living nephesh? The apostle 
Paul, quoting this declaration of Moses, (1 Cor. 25: 45), 
says: " The first man Adam was made a living psuche. n 
David wrote, (Psalms 16: 10), u For thou wilt not leave 
my nephesh in hell.* 5 This is translated by Peter, (Acts 2: 
27), " Thou wilt not leave my pjsuche in hell." 

Hence we are led to conclude that the Hebrew term 



*We refer to the version of King James by this expression. The trans- 
lation of these terms is not materially different in the New Version. 



16 



BIBLE TS. MATEBIAUSM. 



nephesh is equivalent to the Greek psuche\ and doubtless 
the three words, nephesh, psuche, and soul, may generally 
be regarded as exact representatives of the same idea. 
Then, again, we recur to the question: 

What is the nephesh, psuche or soul of man? 

The Greek term jisuche is derived from psucho, to breathe, 
and literally signifies breath. Donnegan defines this term 
as follows: 

" The breath; the breath of life; the soul; the disposi- 
tion; the genius; a soul, viz., a departed spirit; the mind; 
a living being; a man; a moth, and a butterfly." 

Groves defines psuche as follows: 

" The breath, life, soul, spirit; mind, reason, understand- 
ing; sagacity, instinct; disposition, the affections; a man, 
person, creature." 

Undoubtedly the primary meaning of psuche is breath. 
Its Hebrew representative nephesh is sometime properly 
rendered breath, in the Scriptures. Of the leviathan it is 
said: 

"Out of his nostrils goeth smoke, as out of a seething 
pot, or caldron. His breath {nep>hesh) kjndleth coals, and 
a flame goeth out of his mouth." (Job 41: 20-21). Here 
nephesh is correctly rendered breath. But, inasmuch as 
breath, for the most part, is necessary to the support of an- 
imal life, the terms nephesh and psuche by the figure of 
metonomy are frequently employed to express the idea of 
life. Nephesh is rendered life or living about one hun- 
dred and fifty times in the version of King James, and 
evidently the term life, in many instances, is a correct 
translation of this Hebrew word. In support of the prop- 
osition under consideration, we will now submit several 
texts in which nephesh is undoubtedly used to signify 
life. 



THE SOUL OF MAN. 



17 



" But flesh with the life {nephesh) thereof, which is the 
blood thereof, shall ye not eat." (Gen. 9: 4). 

"And the Lord said unto Moses in Midian; Go, return 
into Egypt; for all the men are dead that sought thy life 
(ruphesh)." (Ex. 4: 19). 

"All that a man hath will be given for his life (neph- 
esh)." (Job 2: 4). 

Said David to Saul, (1 Sam. 24: 11), "Yet thou huntest 
my soul {nephesh) to take it." Nephesh, in this declara- 
tion, most evidently signifies life. 

"While they took counsel together against me, they de- 
vised to take away my life (nephesh)" (Psalms 31 : 13). 

"Flee, save your lives (nephesh), and be like the heath 
in the wilderness." (Jer. 48: 6). 

Many other similar examples might be adduced, but 
those already given will suffice, we trust, to satisfy the 
candid reader that nephesh is employed in the Holy Scrip- 
tures in the sense of life. 

We will now proceed to show that the Greek term 
psuche is also used in the sense of life. 

" For they are dead that sought the young child's life 
(psuche)." (Matt. 2: 20). 

"For whosoever will save his life {psuche), shall lose it; 
but whosoever shall lose his life {psuche) for my sake and 
the gospel's, the same shall save it." (Mark 8: 35). 

"Take no thought for your life {psuche), what ye shall 
eat; neither for the body, what ye shall put on." (Luke 
12: 22). 

Again, " If any man come to me, and hate not his father, 
and mother, and wife and children, and brethren, and sis- 
ters; yea, and his own life {psuche) also, he can not be my 
disciple." (Luke 14: 26). 

" Hereby perceive the love of God, because he laid down 
2 



18 



BIBLE VS. MATEEIALISM. 



his life (psuche) for us, and we ought to lay down our lives 
psuchas) for the brethren." (1 John 3: 16). 

Most assuredly the term psuche, in these passages, refers 
to the natural or animal life. The term soul is, likewise, 
employed in the sense of life. 

"In whose hand is the soul {life) of every living thing." 
(Job 12: 10). 

" To deliver their soul {life) from death," etc. (Psalms 
33: 19). 

" Let them be ashamed and confounded together that 
seek after my soul (life) to destroy it." (Psalms 40: 14). 

" But those that seek my soul {life) to destroy it, shall go 
into the lower parts of the earth." (Psalms 63: 9). 

" The sword reached unto the soul {life)." (Jer. 4: 10). 

" For what is a man profited if he gain the whole world 
and lose his own soul {life) ? or what shall a man give in 
exchange for his soul {life)?" (Matt. 16: 26). 

" This night t*hy soul {life) shall be required of thee." 
(Luke 12: 20). 

These examples are sufficient to show that the term soul 
frequently refers to the natural or animal life. Soul, in 
the sense of life, is applied both to man and beast. 

In whose hand is the soul {life) of every living thing." 
(Job 12: 10). 

The Hebrew term nephesh of which soul is commonly 
a translation, is applied to all living creatures. 

"A righteous man regardeth the soul or life {nephesh) 
of his beast." (Prov. 12: 10). 

Hence all creatures possessing animal life have souls. 
Some have supposed that the soul is the blood. The blood 
can only be called the soul metonymically. We read: 

" But flesh with the life thereof, which is the blood there- 
of shall ye not eat." (Gen. 9: 4). 

And, again, "Only be sure that thou eat not the blood; 



THE SOUL OF MAN. 



19 



for the blood is the life (iiephesK) , and thou may est not eat 
the life with the flesh." (Deut. 12: 23). 

But we are also informed that the soul or life is in the 
blood. 

" For the life or soul (nephesh) of the flesh is in the 
blood." (Lev. 17: 11). 

The blood is called the soul or life, then, only because 
the soul or life is contained in the blood. 

In the last text cited, we find the expression: " Soul or 
life (ixephesh) of the flesh" most evidently implying ani- 
mal life in contradistinction to spiritual. The Greek term, 
psuchikos, which is an adjective derived from psuche, oc- 
curs six times in the New Testament, and in every in- 
stance it stands opposed to man's spiritual nature. It is 
rendered four times natural, and twice sensual, in the ver- 
sion of King James. This word is found in the following 
texts: 

"But the natural (psuchikos, i. e., animal) man receiveth 
not the things of the Spirit of God; for they are foolish- 
ness unto him; neither can he know them, because they 
are spAritually discerned." 

Again: "It is sown a natural (psuchikos, i, e., animal) 
body, it is raised a spiritual body. There is a natural 
(psuchikos) body and there is a spiritual body. * * * 
Howbeit that was not first which is spiritual, but that 
which is natural (psuchikos), and afterward that which is 
spiritual" (1 Cor. 15:44-46). This term is also used in 
James 3: 15: "This wisdom descendeth not from above, 
but is earthly, sensual (psuchikos), devilish." Again, 
" These be they who separate themselves, sensual (psuchi- 
kos)', having not the spirit." (Jude 19 v.). 

From all the data now before us, it is manifest that the 
English term soul, and its Hebrew and Greek equivalents? 
nephesh and psuche, are sometimes employed to designate 



20 



BIBLE VS. MATEEIALISM. 



natural or animal life. And, in this sense of the word, the 

soul is mortal, and can easily be destroyed. Hence, said 
David: "Let them be ashamed and confounded together 
that seek my soul to destroy it." (Psalms 40: 14). 

And, again: "But those that seek my soul to destroy it, 
shall go into the lower parts of the earth." (Psalms 
63: 9). 

Concerning the Messiah, it is written: "Therefore will 
I divide him a portion with the great, and he shall divide 
the spoil with the strong; because he hath poured out his 
soul unto death." (Isa. 53:12). 

Some of the leading Materialists now admit that the 
term soul is used to denote life. 

" What is the soul of man? This term never signifies 
an entity within man; but it signifies primarily person. 
* * * In a secondary sense it signifies life, or mind." 
(Adventism, p. 62). 

Section III. Peoposition II. — The Teem Soul, is 

Sometimes Employed in the Sense of Peeson, 
Man and Ceeatuee. 

It has already been shown that the Greek word usually 
rendered soul, primarily signifies breath. Hence, by me- 
tonomy, soul is used for the person or thing that breathes. 
The reader will please notice the import of soid in the 
following texts: 

"And the Lord God formed man out of the dust of the 
ground, and breathed into his nostrils the breath of life; 
and man became a living soul 9 " (Gen. 2: 7) L e., a living 
being or creature. 

"And whatsoever man there be of the house of Israel, 
or of the strangers that sojourn among you, that eateth 



THE SOUL OF MAX. 



21 



any manner of blood; I will even set my face against that 
soul (man) that eateth blood, and will cut him off from his 
people." (Lev. 17: 10). 

"All the souls (persons) that came with Jacob into 
Egyj:>t, which came out of his loins, besides Jacob's sons' 
wives, all the souls (persons) were three score and six." 
(Gen. 46: 26). 

"The soul (person) that sinneth, it (he) shall die." 
(Ezek. IS: 20). 

"And the same day there were added unto them about 
three thousand souls (persons)." (Acts 2: 41). 

"And we were in all in the ship two hundred, three 
score and sixteen souls (persons)." (Acts 27: 37). 

"Wherein few, that is, eight souls (persons) were saved 
by water." (1 Peter 3: 20). 

"And the second angel poured out his vial upon the sea; 
and it became as the blood of a dead man; and every liv- 
ing soul (creature) died in the sea." (Rev. 16: 3). 

N^ephesk, the Hebrew term for soul, is derived from the 
verb nesme, to breathe, and is applied to all creatures that 
breathe. 

"And I, behold I establish my covenant with you, and 
with your seed after you; and with every living creature 
^nepTiesh) that is with you, of the fowl, of the cattle, and 
of every beast of the earth with you, from all that go out 
of the ark, to every beast of the earth." (Gen. 9:9). 

" This is the law of the beast, and of the fowl, and of 
every living creature (nephesh) that moveth in the waters, 
and of every creature (nep>hesh) that creepeth upon the 
earth." (Lev. 11: 46). 

"When the reference is to persons, men, or creatures, souls 
may be said to eat and drink, to be cut off, to die, be killed, 
etc., etc. 

" No soid of you shall eat blood, and every soid that eat- 



22 



BIBLE VS. MATERIALISM. 



eth that which died of itself, or that which was torn with 
beasts, whether it be one of your own country, or a stranger, 
he shall both wash his clothes and bathe himself in water." 
(Lev. 17 : 14-15). 

" The full soul loatheth an honeycomb, but to the hungry 
sow? every bitter thing is sweet." (Prov. 2'7: 7). 

"The soul that sinneth it shall die." (Ez. 18: 20). 

" Whosoever toucheth the dead body of any man that 
is dead, and purifieth not himself, defilest the tabernacle 
of the Lord; and that soul shall be cut off from Israel." 
(Num. 19: 13). 

"And it shall come to pass that every soul which will 
not hear that prophet, shall be destroyed from among the 
people." (Acts 3: 23). 

In all these texts the term soul signifies man or person. 
It is asserted by some of the advocates of Materialism 
that the term soul being used to comprehend the whole 
person, can never be employed to express only a part of 
man. Let us hear those sage philosophers: 

" We can admit that the flesh and body are used in two 
hundred and six places to represent the whole creature, or 
person; that is, the soul, as defined by Scripture. But the 
soul, as constituting the whole being, can never be used to 
express only a part. * * * The greater term is never 
used as a type for the lesser." Bible vs. Tradition, p. 80. 

Now, to this assertion, we beg leave to demur. It is di- 
rectly at variance with facts in the possession of every 
school-boy who has studied the rules of English grammar, 
as may be seen by the following: 

" Synecdoche is the naming of the whole for a part, or 
of apart for the whole ; # as 'This roof (i. e., house) pro- 
tects you.' 'Now the year (i. e., summer) is beautiful.'" 
Brown's English Grammar, p. 234. 

" The greater term," say Materialists, " is never used for 



THE SOUL OF MAN. 



28 



the lesser;" but Mr. Brown, and with him all gram- 
marians and linguists of any note, assert that the greater 
term is used for the lesser. The advocates of Materialism 
not only change and pervert the language of the Bible, as 
we shall abundantly show, but they even set at naught and 
trample upon the established laws and usages of language* 
We doubt not that many of those professedly learned 
critics would more beneficially spend their time in study- 
ing the rules of English grammar, than in philosophizing 
on the constitution of man, and presenting learned homi- 
lies touching the import of Greek and Hebrew words. 
The term world primarily signifies the universe; yet, the 
same word is not unfrequently employed to represent the 
earth on which we live. This term is even restricted in 
Scripture to the Roman Empire: 

"And it came to pass, in those days, that there went out 
a decree from Caesar Augustus that all the world should be 
taxed." (Luke 2:1). 

So the term soul is sometimes used for the whole man, 
and sometimes for a part of the man. Accommodating our 
style of language to the natural appearance of events, we 
say that man dies; man goes into the grave, etc., etc. This 
manner of expression has been used in all ages by those 
believing in the doctrine of the immortality of the soul. 
As the astronomer, according to the appearance, but con- 
trary to the fact, alleges that the sun, moon and stars rise 
and set; so may the Christian philosopher affirm of man 
that he is buried, returns to the dust, etc. ISTow, the spirit, 
which is a part of man, according to the teaching of the 
apostle Paul (1 Thes. 5: 23), leaves the body at death, and 
never enters the grave. Yet, the term man is applied to 
the body without the spirit; for, apparently, the body is 
the whole man. This same term is also, sometimes, em- 
ployed to designate the spirit of man. The word soul is 



24 



BIBLE VS. MATERIALISM. 



also used with tbe same latitude of meaning. To demon- 
strate the truthfulness of the position just defined, let us 
appeal to the word of God: 

" But man dieth, and wasteth away; yea, man giveth up - 
the ghost, and where is he? As the waters fail from the 
sea, and the flood decayeth and drieth up, so man lieth 
down and riseth not; till the heavens be no more, they shall 
not awake nor he raised out of their sleep." (Job 14: 
10-13). 

The term man in this text evidently refers to the body. 

"When I am dead, then bury me in the sepulchre where- 
in the man of God is buried; lay my bones on his bones." 
(1 Kings 13: 31). Evidently only the body of "the man of 
God " was buried. 

" Men and brethren, let me freely speak unto you of the 
patriarch David, that he is both dead and buried^ and his 
sepulchre is with us unto this day." (Acts 2: 29). 

Most assuredly only the body of David was burned. In 
the following texts, however, the term man is applied to 
the human spirit: 

"I knew a man in Christ, above fourteen years ago; 
(whether in the body, I can not tell; or whether out of the 
body, I can not tell; God knoweth); such a one caught up 
to the third heaven. And I knew such a man (whether in 
the body, or out of the body, I can not tell; God knoweth); 
how that he was caught up into paradise, and heard un- 
speakable words, which it is not lawful for a man to 
utter." (2 Cor. 12: 2-4). Here the term man represents 
something separate and distinct from the body. 

" For which cause we faint not; but though our outicard 
man perish, yet the inward man is renewed day by day." 
(2 Cor. 4: 16). In this text the apostle .represents the in- 
ward man and the outward man as constituting the whole 



THE SOUL OF MAX. 



25 



person. The expression " outward man" is evidently used 
for body, and " inward man" for spirit. 

The term soul, like the word man, as has been fully 
shown, is sometimes employed to denote the whole person, 
and, hence, accommodating our style of language to the 
natural appearance of events, we say that souls die, are 
buried, etc. The whole man or soul apparently dies, and 
goes into the grave. Hence, we read in Ezek. 18: 20: "The 
soul that sinneth, it. shall die" Also in Deut. 27: 25: 
"Cursed be he that taketh reward to slay an innocent 
soul" 

Here nephesh is rendered person in the version of King 
James. 

" Xeither shall he go in to any deadsoid." (Lev. 21: 11). 
— "All the days that he separateth himself unto the Lord, 
he shall come at no dead soul" (Num. 6: 6). — " He that 
toucheth the dead soul of any man, shall be unclean seven 
days." (Xum. 19: 11). — "And when Judah came toward 
the watch tower, in the wilderness, they looked unto the 
multitude, and, behold, they were dead souls, fallen to the 
earth, and none escaped." (2 Chron. .20: 24). — "He shall 
judge among the heathen, he shall fill the place with dead 
souls" (Psalms 110: 6). 

In the five texts last quoted the Hebrew "meth nephesh " 
evidently refers to the body, and is translated accordingly 
in the authorized version. 

Having already fully explained the reason of this ap- 
plication of the term soid, we are now prepared to enter 
upon the investigation of a more important proposition 
than any to which the reader's attention has yet been in- 
vited. 



26 



BIBLE VS. MATERIALISM. 



Section IV. Proposition III. — The Teem Soul, is 

Sometimes used in the Sacred Scriptures as 
a Synonym of the Word Spirit. 

It has been shown that soul sometimes signifies life, and 
that it is sometimes used for man, person, and creature. 

TTe now proceed to prove that the word soul is some- 
times employed to designate, the sjyirit of man. That the 
terms soul and spirit are uniformly equivalent in significa- 
tion, no intelligent Christian will ever affirm. The apostle 
Paul comprehends the whole man under the terms body, 
soul, and spirit. "And I pray God your whole spirit, and 
soul, and body, be preserved blameless unto the coming of 
our Lord Jesus Christ." (1 Thes. 4: 23). 

"While we sometimes employ the words body, soul, and 
spirit, to denote different parts of man; as representatives 
of these words the Latins had their corpus, anima and an- 
imus; the Greeks their soma, psuche, andnous or pneuma; 
and the Hebrews their geshem, nephesh, and ruah. 

Josephus says: " God made man, taking dust from the 
ground, and placed in him a soul and a spirit." (Ant. 1 : 
1-2). 

The idea of man's tripartite nature is found in the writ- 
ings of Justin Martyr, Ireneus, Tatian, Clement, Alexan- 
drinus, Origen, and others of the early Christian fathers 

Philosophically speaking, then, man is composed of. 
body, soul and spirit. The body is organized matter, and 
is animated by the soul or animal life; while the spirit is 
a purely intellectual principle, substantial but immaterial. 
In common usage, however, the body and soul denote the 
whole man. The term soul, and its representatives in 
other languages, are frequently used to designate the 
spiritual nature of man. In proof of this assertion we 



THE SOUL OF MAX. 



27 



might appeal to classic usage, and the testimony of all 
distinguished lexicographers. 

But we shall at once proceed to elicit such evidence from 
the Book of God, as, we trust, will be sufficient to satisfy 
every intelligent, unbiased person of the truthfulness of 
the proposition now under consideration: 

" But his flesh upon him shall have pain, and his soul 
within him shall mourn." (Job 14: 22). 

The whole man here appears to be contemplated under 
the terms fles h and soul. Flesh, here, is evidently used for 
body , and soul for spirit. 

The following version, doubtless, exhibits the true im- 
port of this text: 

"But his body shall have pain and his spirit shall 
mourn.'' 

Now, it must be evident to every rational mind, that the 
term soul in this passage is not used in the sense of life, 
man, person, or creature. Let the reader carefully collate 
the following texts with the one under consideration: 

The burden of the word of the Lord for Israel, saith the 
Lord, who stretcheth forth the heavens, and layeth the 
foundation of the earth, and formeth the spirit of man 
within him" (Zech. 12: 1). 

Again, " I, Daniel, was grieved in my spirit in the midst 
of my body, and the vision of my head troubled me." 
(Dan. 7: 15). 

The volume of divine revelation contrasts body and soul, 
flesh and spirit, inward man and outward man. The ex- 
pression, "His flesh upon him" in Job 14: 23, is equiva- 
lent to his body; and the phrase, u Sis soul within him " 
denotes the spirit or inward man. Xo definition, except 
spirit, can be substituted for soul, in this text, without de- 
stroying its obvious import. Hence, we conclude that the 



28 



BIBLE YS. MATERIALISM. 



term soul, and its Hebrew representative nephesh, are used 
to denote the spirit of man. 

We next invite the reader's attention to Prov. 23: 13-14: 
" Withhold not correction from the child; for if thou 
beatest him with the rod, he shall not die. Thou shalt beat 
him with a rod, and shalt deliver his soul from hell.*' 

Materialists tell us that the term hades, used in the Sep- 
tuagint for hell in this passage, invariably signifies the 
grave. Let us see. 

" Did Christ's soul go to the hell of punishment? Verily 
nay; yet it did go to hades, implying nothing more nor less 
than the grave." (Bible Truth Defender, p. 113). 

We will now give that version of Proverbs 23: 14, which 
is required at the hands of Materialism. 

" Thou shalt beat him with a rod, and shalt deliver him- 
self, i. e., his body, from the grave." 

But this makes Solomon affirm what every school-boy 
knows to be positively untrue! But, again, this rendering 
is suicidal to the system of human Materialism, for this 
version of the text evidently teaches that the soul of the 
righteous man never enters the grave. If this passage 
conveys any intelligence at all, it most certainly teaches 
that the souls of the righteous and the wicked do not 
share the same fate at death. This text is evidently against 
Materialism, let us view it as we may. If the original 
word sheol here rendered hell, signifies the grave, as Ma- 
terialists affirm, then the soul of the child properly trained 
never enters the grave. For, mark the language: 

" Thou shalt deliver (save) his soul from the grave." 

But all the material part of man, whether righteous or 
wicked, enters the grave at death; hence, the term soul in 
this passage must refer to a part of the man which is not 
material, i. e., his sjnrit. From this conclusion there is no 
escape. 



THE SOUL OF MAN. 



29 



But, if hell here signifies a place or state of unhappi- 
ness after death (as it undoubtedly does), then soul cannot 
refer to any part of man which enters the grave; for the 
grave is not a place of misery or unhappiness, Hence, soul 
must refer to a part of man which is immaterial and con- 
scious between death and the resurrection. 

Materialists will find themselves in a dilemma here from 
which extrication is impossible. For to assert that hell 
here means the grave, is to teach that the souls of the 
righteous never enter the grave; and, to assert that hell im- 
plies a state of misery, is to teach that the soul of man 
lives in a conscious state after death! Which horn of this 
dilemma will Materialists take? It must be evident to all 
that soul in this text denotes neither breath, blood, life nor 
body, it is evidently used for spirit. 

"And fear not them who kill the body, but are not able 
to kill the soul; but rather fear him who is able to destroy 
both soul and body in hell." (Matt. 10: 28). 

The entire man is here, evidently, comprehended under 
the terms body and soul. Man can easily kill the body of 
his fellow man, which is material and mortal; but the soul 
or spirit, which is immaterial, no human being can destroy. 
The advocates of Materialism are bold to affirm that man 
can kill the human soul; but Jesus testifies that man can 
not kill the soul. We say, " Let God be true, but every 
man a liar." But says the Materialist, " The term soul, 
in this text signifies life." We would respectfully ask in 
reply, can not one man destroy the life of another? If 
the term soul, in this passage, signifies the natural or ani- 
mal life; then, evidently, Christ affirmed what every intel- 
ligent person knows to be positively untrue. But, says 
the Materialist, "Man can not destroy the life forever; it 
will be restored at the resurrection." But, we would again 
respectfully ask in reply, can man destroy the body for- 



30 



BIBLE VS. MATERIALISM. 



ever? Can man prevent its resuscitation at the resurrec- 
tion? To these interrogatories we solicit the special at- 
tention of all who have embraced the dogma of Material- 
ism. But, again, natural or animal life is the life of the 
body; hence, if the term soul in this passage signifies life, 
as Materialists affirm, then .Jesus is made to say: 

" Fear not them who kill the body, but are not able to 
kill the life of the body; but rather fear him who is able 
to destroy both the life of the body and the body in 
hell! !" 

Now, will some of these logical philosophers tell us how 
the body of a man can be killed without the destruction of 
natural or animal life? Unless they can explain the differ- 
ence in signification between killing the body and killing or 
destroying the life of the body, or show that these phrases 
have different meanings, we ask how they can expect men of 
reason to listen to their teachings? Even a tyro in divinity 
must discover that the body can be killed only by destroying 
the natural or animal life. Hence, no well-instructed stu- 
dent of the Bible can for a moment suppose that the term 
soul, in this text, refers to natural or animal life. But, we 
are sometimes told by the advocates of Materialism that 
soul here signifies the " life hid with Christ in God." (Col. 
3: 3). This most certainly caps the climax, and shows the 
extreme absurdities and follies which men will resort to in 
endeavoring to keep a sinking system afloat. TTe beg the 
reader's indulgence, however, while we proceed to exj:>ose 
still further, in all its naked deformity, the unscriptural 
doctrine of Materialism. 

In the first place, the application of the text under dis- 
cussion can not be limited to the righteous. But, waiving 
this consideration at present, let us, for the sake of the ar- 
gument, concede that soul, here, signifies the " life hid 
with Christ in God." What then? Man can kill the body, 



THE SOUL OF MAX. 



31 



but he can not kill the " life hid with Christ in God." But 
is the "life hid with Christ in God" a part of man? It 
is either a part of man or it is not. If it is a part of man, 
then a part of the righteous never dies. If this position 
be correct, then, evidently, a part of the righteous lives 
after the death of the body. But, Materialism teaches 
that the whole man, whether righteous or wicked, dies, or 
ceases to be. Here, then, we have Materialism against 
itself. 

But, if this life is not a part of man, then Christ threat- 
ens to punish another creature for man's disobedience. 
This feature of Materialism requires the following version 
of this text: 

" Fear not them who kill the body, but are not able to 
kill the c life hid with Christ in God,' but rather fear him 
who is able to destroy both the 6 life hid with Christ in 
God' and the body!" 

If this rendering exhibits the true import of this pass- 
age, then, on account of the sins of men, the Lord pro- 
poses to punish the 6 life hid with Christ in God " — to cast 
it into hell in order to its destruction! 

From such a system of theology may the Lord ever de- 
liver his people. 

But, again we are sometimes told that soul, in Matt. 10: 
28, signifies being. Materialism is certainly one of the 
most pliable and capricious systems that has ever fallen 
under our observations. In the first place we are told that 
soul invariably signifies the ichole man. 

"Thus, then, inspiration evidently and uniformly 
teaches that souls are men, and can be destroyed." Bible 
vs. Tradition, p. 37. 

But in order to avoid, if possible, the explicit teachings 
of Jesus Christ relative to the human soul, the advocates 
of Materialism have given us a definition of the term soul 



32 



BIBLE VS. MATERIALISM. 



which is without precedent in sacred or classical use. Soul 
in this text, we are informed, signifies the " life hid with 
Christ in God." Now, what lexicon thus defines the word 
soul? Not one under the heavens. This definition of soul 
is the product of sectarian bigotry, and is without the 
shade of support from the sacred oracles of Heaven. It 
has evidently been manufactured for the occasion. 

But, finally, we are gravely assured that the term soul, 
in the passages under examination, signifies being. Bible 
vs. Tradition, p. 38. Notwithstanding the absurdity of 
this rendering, we propose giving it, at least, a passing 
notice. 

" Fear not them who kill the body, but are not able to 
kill the being; but rather fear him who is able to destroy 
both the being and the body in hell." Materialists have, 
doubtless, selected the term being as a substitute for soul, 
in this passage, in order to deceive the ignorant and un- 
wary. Webster defines the word being as follows: 

"1. Existence; 2. A person existing; 3. An immaterial, 
intelligent existence or spirit; 4. An animal; any living 
creature." 

Now, which of these definitions will the advocates of 
Materialism prefer? Let us look at each of them in turn. 

"And fear not them who kill the body, but are not able 
to kill the existence; but rather fear him who is able to de- 
stroy both the existence and the body in hell." 

This version teaches that man exists after the body is 
killed, which is fatal to the system and, by removing the 
foundation, lets the whole structure of Materialism fall to 
the ground. 

The next definition is no less fatal to this already 
punctured theory than the first. 

"And fear not them who kill the body, but are not able 
to kill the person existing" etc. 



THE SOUL OF MAN. 



33 



Now, by substituting the next definition which Webster 
gives, i. e., spirit, for soul in this passage, we have the true 
import of the text: 

"And fear not them who kill the body, but are not able 
to kill the spirit; but rather fear him who is able to destroy 
both the spirit and body in hell." 

So far, the substitution of being for soul, in this text, is 
fatal to the whole system of Materialism. The last defi- 
nition of being, which only remains to be noticed, is " an 
animal." 

"And fear not them who kill the body, but are not able 
to kill an animal; but rather fear him who is able to 
destroy both an animal and the body in hell! " 

This lets the rest of the wind out of this already col- 
lapsed theory, and it lies limp and cold before us. But 
comment is unnecessary. Hence, if soul, in this passage, 
signifies being, it proves, beyond a doubt, the existence of 
the soul after the death of the body. We know that Ma- 
terialists will squirm under the weight of this text, but 
Jesus Christ is its author, and the doctrine it teaches is 
sanctioned by the highest authority in the universe. 

Many of the leading advocates of Materialism will re- 
sort to the most miserable subterfuges to evade the force 
of this passage. They may philosophize, quibble and 
cavil, but they can never explain away the words of Jesus 
in this text. They will stand when all false systems shall 
have sunk out of sight into their own rottenness. With 
one sweeping declaration the Savior has forever sapped 
the very foundation of the entire superstructure of Mate- 
rialism. In support of the truthfulness of this proposi- 
tion, we will next adduce the language of the Sacred Writ- 
ings which is recorded in Acts 14: 2: "But the unbelieving 
Jews stirred up the Gentiles, and made their minds (Greek 
3 



34 



BIBLE VS. MATERIALISM. 



p>suchas, i. e., souls) evil affected against the brethren." 

It must be evident to all that the term minds or souls in 
this passage does not signify the body of man, nor the 
animal life. "Without doubt the term minds is employed 
here to denote the spirits of men. It was surely the spirits 
of the Gentiles, and not their bodies, that vrere rilled with 
malignity, or were " evil affected against the brethren.*' 

This text teaches most conclusively that the Greek rep- 
resentative of soul is sometimes employed as a synonym 
of spirit. But, again we ask the attention of the reader 
to this passage of the Scriptures: 

" And when they had preached the gospel to that city, 
and had taught many, they returned again to Lystra, and 
Iconium, and Antioch, confirming the souls of the disci- 
ples, and exhorting them to continue in the faith, and that 
we must through much tribulation enter into the kingdom 
of God.'' (Acts 14: 21-22). 

Paul and Barnabas confirmed the souls or spirits of the 
disciples, not their bodies or lives. They confirmed their 
souls or spirits by holding forth the word of life, exhibit- 
ing the prospective joys and fadeless honors of an endless 
life in heaven. The term psuche is used to denote the 
spirit or affections in the following texts: 

"Not with eye-service, as men pleasures; but as the serv- 
ants of Christ, doing the will of God from the heart, [ek 
psucfies, literally, from the soul, L e., with the affections). 
(Eph. 6:6). 

"And whatsoever ye do, do it heartily, (ek psuches, from 
the soul), as to the Lord, and not unto men." (Col. 3: 23). 
In Hebrews 12: 3, psuche is rendered minds: 
"For consider him that endured such contradiction of 
sinners against himself, lest ye be wearied and faint in 
your minds " (or jisuchais, soids). 



THE SOUL OF MAN, 



35 



Who can doubt that minds or souls is employed in this 
passage for spirits? 

The apostle Peter has also furnished incontestable evi- 
dence in favor of the position for which we are now con- 
tending. 

"For that righteous man dwelling among them in seeing 
and hearing, vexed his righteous soul (i. e., his spirit) from 
day to day with their unlawful deeds. 5 ' (2 Peter 2: 8). 

It was neither the life, blood nor flesh of righteous Lot 
that was vexed with the unlawful deeds of the ungodly; 
but it was his spirit that was vexed. The evidence in this 
text in support of our third proposition can never be set 
aside by all the learning and ingenuity of all Materialists 
combined. But let us again hear from the same apostle: 

"Dearly beloved, I beseech you as strangers and pil- 
grims, abstain from fleshly lusts, which war against the 
soul." (1 Peter 2: 2). 

The term soul in this passage is used in contrast with 
fleshly lusts. The apostle, in this declaration, most em- 
phatically teaches that there is a warfare between the soul 
and the fleshly lusts. Hence, ike flesh and the soul are the 
two inimical or opposing parties. Therefore, the conclu- 
sion is inevitable that the soul is not the fleshy nor the flesh 
the soul. For these are opposed to each other. They can 
not, then, be one and the same. The spiritual desires of 
the saints are antagonistic to their fleshly lusts. Their 
spiritual desires are consonant with the dictates of the 
Spirit of God. But the lusts of the flesh are opposed to 
the teachings of the Holy Spirit. Hence, says the apostle 
Paul (Gal. 5: 17), "For the flesh lusteth against the Spirit, 
and the Spirit against the flesh; and these are contrary the 
one to the other; so that ye can not do the things that ye 
would." And, again, " For they that are after the flesh, 
do mind the things of the flesh; but they that are after the 



36 



BIBLE VS. MATERIALISM. 



Spirit, the things of the Spirit. For to be carnally minded 
is death; but to be spiritually minded is life and peace." 
(Rom. 8: 5-6). 

It must be manifest, we think, to every intelligent per- 
son, that the term soul, in 1 Peter 2: 2, is used to designate 
the spirit of man. Jesus comprehended the whole man 
under the terms body (flesh) and soul, and the apostle Peter 
represents these two parts of man as warring with each 
other. Most evidently the warfare is between the flesh 
and the spirit. Hence, the fact is indisputable that soul is 
employed in the Sacred Oracles to denote the spirit of 
man. 

We next invite the reader's attention to 3 John 2 v., 
" Beloved, I wish above all things that thou mayest pros- 
per, and be in health, even as thy soul prospereth." There 
are two kinds of blessings enjoyed by men, viz., temporal 
and spiritual. The first supplies the wants of the body; the 
second satisfies the desires of the soul or spirit. The first 
feeds the flesh; the second feeds the soul or spirit. Man 
has two natures, evidently, as distinct as the two classes 
of blessings he enjoys. There is an "inward" and " out- 
ward" man. These are as distinct as heaven and earth. 
The soul or "inward man" may prosper, while the body 
or "outward man" is enfeebled; and the body or " out- 
ward man" may prosper, while the soul or " inward man" 
languishes. Hence, says the apostle Paul, " For which 
cause we faint not; but though our outward man perish, 
yet the inward man is reamed day by day." (2 Cor. 
4: 16). 

Xow, the term soul in the passage under consideration 
is unquestionably used for spirit or the "inward man" 
Let us again recur to the language of the apostle John: 

" Beloved, I wish above all things that thou mayest pros- 



THE SOUL OF 



37 



per [in temporal things] and be in health, [in body] even 
as thy soul prospereth." 

This is the only rational exposition of this text that can 
be given. Hence, the apostle John teaches most emphat- 
ically that the soul may prosper while the body is not in 
health; and, consequently, the soul and body are two dis- 
tinct parts of man. The Savior plainly teaches (Matt. 10: 
28) that the soul will survive the death of the body. From 
the data now before us, it must be manifest to all that the 
apostle John employed the term soul to denote the spirit 
of man. We will adduce but one ether text at present in 
order to show that the term soul is used in the Sacred 
Scriptures as a synonym of spirit. 

"And when he had opened the fifth seal I saw under the 
altar the souls of them that were slain for the word of 
God, and for the testimony which they held; and they 
cried with a loud voice, saying, ' How long, 0 Lord, holy 
and true, dost thou not avenge our blood on them that 
dwell on the earth? 5 And white robes were given unto 
every one of them; and it was said unto them that they 
should rest yet for a little season, until their fellow serv- 
ants also, and their brethren that should be killed as they 
were, should be fulfilled." 

Personality and intelligence are here ascribed to the soul 
of man between death and the resurrection. The atten- 
tive reader will observe that the apostle makes a distinction 
between the souls and the slain. He saw not the slain, but 
the souls of the slain. The bodies of those that had been 
slain for the word of God had long been mingling in 
the dust of the earth; but their souls or spirits were still 
in conscious existence. This text, not only furnishes us 
with the most incontestable evidence that soul is used for 
spirit, but it also clearly demonstrates that the soul or 
spirit lives in a conscious state after the death of the body. 



38 



BIBLE VS. MATERIALISM. 



"We are sometimes told by the advocates of Materialism 
that soul here signifies persons. The text would then read: 

"I saw \ke persons of them that were slain," etc. 

They also avow that the Apostle here uses the figure of 
personification. As Abel's blood is said to cry from the 
ground (Gen. 4: 10), so these martyrs, they assert, are said 
to cry from under the altar. But, in reply, we submit the 
following considerations: 

1. The term persons, in such a construction as is found 
in the text, is never applied to the bodies of the dead. It 
is never employed in sacred or classical use in such a con- 
struction only in reference to the living body. 

2. Personality implies rationality. The term person can 
only be applied to rational beings. Concerning the word 
person, Webster deposes as follows: 

" We apply the word to living beings, only, possessed of 
a rational nature. The body when dead is not called a 
person." 

Hence, we must inevitably conclude that 2^rsons can not 
be used for souls in the passage under examination. 

But, if "persons " be allowed as a substitute for " souls" 
in this text, then, evidently, the Apostle can not use the 
figure of personification. For this figure is never em- 
ployed when there is personality. 

Webster defines the figure of personification as follows • 

"The giving to an inanimate being the figure or the 
sentiments and language of a rational being." 

The figure of personification, then, can be used only in 
reference to inanimate beings; but all persons or beings 
possessing personality are rational and not inanimate, ac- 
cording to Webster. Hence, the figure can not be used in 
reference to persons. 

This text furnishes the most indubitable testimony that 
the soul or spirit survives the death of the body, and that 



THE SPIRIT OF MAN. 



39 



these two terms are used to signify the same thing. The 
term soul may have other significations to which we have 
not referred; but we have already carried our investiga- 
tions as far as we deem essential to a proper understanding 
of the most important features connected with the subject 
under discussion. 

From all the premises now submitted, we may safely 
affirm, without fear of successful contradiction, that the 
term soul is sometimes used in the sense of spirit in the 
Holy Scriptures, and that the soul or spirit of man lives 
after the death of the body. 



CHAPTER II. 

THE SPIRIT OF MAN. 

Section I. — The Doctrine of Materialism Concern- 
ing the Spirit. 

IN the abstruse science of metaphysics, the advocates of 
Materialism claim to have made some wonderful dis- 
coveries, to which all Christian philosophers would do well 
to give heed. 

Among these, not the least important and interesting is 
the analysis of the human spirit. The auther of Bible vs. 
Tradition, p. 86, touching the important inquiry, what is 
the spirit of man? deposes as follows: 

"This principle of life, or spirit, is not the air, nor the 
breath, but is contained in the air and breath. The breath 



40 



BIBLE VS. MATERIALISM. 



inspired and the breath spired possess different proper- 
ties; the expired breath being deprived of its spirit, which 
has been transfused into the blood in the lungs for the ex- 
igencies of life, and is used up, and requires constantly to 
be replenished." 

The attentive reader will observe that the spirit of man 
is here defined as that principle contained in the air, which, 
in breathing, is retained in the lungs, and transfused into 
the blood for the exigencies of life. Now, this principle, 
we are informed by chemists, is an invisible, transparent 
fluid usually denominated oxygen. It is somewhat heavier 
than common air, and may be obtained from many sub- 
stances, bottled up, and weighed. It follows, then, that 
the size of a man's spirit is in direct proportion to the 
amount of oxygen inhaled by him. And, as horses and 
cattle, together with many other beasts, inhale more oxy- 
gen than men, they, of course, possess larger spirits than 
men! In the light of this wonderful discovery let us di- 
rect attention to a few declarations of the Sacred Scriptures. 
Substituting for spirit the definition indicated in the forego- 
ing extract, we read as follows: 

" But the hour cometh, and now is, w hen the true wor- 
shipers shall worship the Father in oxygen and in truth!" 
(John 4: 23). 

Again, "The oxygen truly is ready, but the flesh is 
weak! " (Mark 14: 38). 

" The words that I speak unto you they are oxygen and 
they are life! " (John 6: 63). 

Once more, " If we live in oxygen, let us also walk in 
oxygen! " (Gal. 5: 25). 

But, we are told by the sage advocates of Materialism 
that the principle contained in the air which supports ani- 
mal life is electricity and not oxygen, as physiologists 
assert. 



THE SPIRIT OF MAX, 



41 



" Thus, when an animal wishes to use a member, a cur- 
rent of electricity is transmitted by the will through the 
nerves to the blood in the member, and produces those 
contractions and dilatations of the muscles of the mem- 
ber, which are necessary to move it in the required direc- 
tion. This principle being the principle of life in all crea- 
tures, is in the hands of God, and controlled by him." 
Bible vs. Tradition, p. 84. 

On the next page of the same book, it is asserted that 
this principle of life is the spirit. This, we are told, is 
the primary meaning of the term sp>irit. 

"YTe have distinctly defined from the Bible what is the 
spirit of man. Primarily, that it is a principle of life con- 
tained in the breath." Bible vs. Tradition, p. 108. 

We will now read a few texts in the light of the sage 
dictates of modern Materialism. 

" But Sihon, king of Heshbon, would not let us pass by 
him; for the Lord thy God hardened his electricity" (Deut. 
2: 30). 

" God is electricity, and they that worship him must . 
worship him in electricity and in truth! " (John 4: 24). 

Again, "And they stoned Stephen, calling upon God, 
and saying, Lord Jesus, receive my electricity!" (Acts 
7:59)/ 

Once more, " For the Sadducees say that there is no res- 
urrection, neither angel, nor electricity" (Acts 23: 8). 

It must be evident to every rational mind, that the term 
spirit in these passages signifies neither breath, electricity ', 
nor oxygen. In what portion of the Sacred Scriptures, or 
in what lexicon, ancient or modern, English, Latin, He- 
brew or Greek, do Materialists learn that the spirit of man 
is electricity f These modern metaphysicians have evident- 
ly manufactured a vocabulary of their own. They have a 
theory to maintain which is as destitute of soul as it 



42 



BIBLE VS. MATEBIAUSM. 



makes man to be; and when the Bible and the lexicons fail 
to give any support to their favorite dogma, they find the 
desired information by consulting the dictates of a capric- 
ious imagination. 

That feature of Materialism to which the readers at- 
tention is now directed, makes the Savior declare that 
" God is electricity" and, hence, while it deprives man of an 
intelligent spirit, it also converts Deity into an inanimate, 
unconscious substance! 

Such is the legitimate fruit of the teachings of Materi- 
alism. 

But we ask special attention to the following considera- 
tion. If the term spirit, when applied to man or beast, 
signifies air> electricity or oxygen, then it follows as a logi- 
cal conclusion that all animals, man included, have one and 
the same spirit. In fact, the advocates of Materialism 
openly avow that one spirit is common to both man and 
beast. 

" Man has no abstract essence within him, which gives 
to him any pre-eminence over the living souls of other an- 
imals. They all live, yea, the souls of all live in common, 
by breathing the breath of lives ; because this breath con- 
tains the spirit, the sustaining principle of all lives. Man's 
superiority is derived from his superior organization. Will 
the reader please to note that all creatures have one spirit, 
not each one a separate, individual spirit, or ghost." Bible 
vs. Tradition, pp. 86, 110. 

Hence, according to Materialism, Jesus Christ and Judas 
Iscariot possessed one and the same spirit; the saints of 
the Most High, and the beasts that perish have the same 
spiritual nature, and the only superiority men or angels 
possess over the brute is derived from their superior or- 
ganization! 

Such, kind reader, is a specimen of the superior light of 



THE SPIKIT OF MAX. 



43 



which the advocates of Materialism are so much accus- 
tomed to boast. If the position we are now considering 
be correct, then the spirit of Christ is common to all men, 
hence all men belong to Christ (Rom. 8:9), and, conse- 
quently, the whole human family will finally be made holy 
and happy. Thus Materialism leads to Universalisni. The 
dogma that the human spirit is only air or electricity, and 
that the entire man is material, being wholly composed of 
flesh, blood and breath, is without the sanction of the 
Bible; in fact, it is directly antagonistic to the teachings 
of the Sacred Scriptures, and degrading and demoralizing 
in its tendency. The system of Materialism converts the 
Redeemer of the world into a mere brute, virtually sap- 
ping the entire foundation of the Christian hope; it even 
plucks the brightest gem from the crown of the immacu- 
late Savior, and casts a cloud of gloom over the future 
prospects of the Christian pilgrim. It perverts the word 
of the living God, and goes hand in hand with the doc- 
trine of infidelity. It is fatal to the interests of pure and 
undefiled religion, is a creature of man's own device, and 
" is not subject to the law of God, neither, indeed, can be." 
In fine, we hesitate not to avow our conviction that it is a 
system of sublimated skepticism, which should be depre- 
cated and spurned by every sincere lover of the cause of 
human redemption. 

We will now recur to the definition of spirit as given by 
the leading advocates of Materialism. These erudite ex- 
positors tell us that the spirit of man is electricity or air, 
and, hence, all men and animals have one and the same 
spirit. 

" Will the reader please to note that all creatures have 
one spirit, not each one a separate, individual spirit or 
ghost." Bible vs. Tradition, p. 110. 

Such is the testimony of Materialists. Now, if this po- 



44 



BIBLE VS. MATERIALISM. 



sition be correct, then with what propriety can the term 
spirit be employed in the Sacred Scriptures in the plural 
number? Will the reader please to note the use of this 
term in Num. 16: 22: "And they fell upon their faces and 
said, O God! the God of the spirits of all flesh, shall one 
man sin, and wilt thou be wroth with all the congregation?" 

This language teaches most emphatically that all crea- 
tures have not one spirit. Again, "All the ways of a man 
are clean in his own eyes; but the Lord weigheth the spir- 
its." (Prov. 16: 2). "For to one is given by the spirit 
the word of wisdom; and to another, prophecy; to another, 
discerning of spirits; to another, divers kinds of tongues; 
to another, interpretation of tongues." (1 Cor. 12: 8, 10). 

Once more, " But ye are come unto Mount Zion, and unto 
the city of the living God, the heavenly Jerusalem, and to 
an innumerable company of angels to the general assem- 
bly and church of the first-born, which are written in 
heaven, and to God, the judge of all, and to the spirits of 
just men made perfect." (Hebrews 12: 22-23). 

Hence, the reader will observe that while Materialism 
asserts that all men have one and the same spirit, the Bible, 
on the other hand, most pointedly teaches a plurality of 
spirits. We leave the intelligent biblical student to judge 
in regard to the relative value of the respective testimo- 
nies. But, let us again hear from these sage dialecticians. 

" We have distinctly defined from the Bible what is the 
spirit of man. Primarily, that it is a principle of life con- 
tained in the breath; secondly, that the container is put 
for the contained, that it is breath; thirdly, that as none of 
the results of life can take place without the animating 
principle, so the various tempers and faculties of the mind 
are called spirit. But spirit, though it be the cause of 
life, is not life itself, and, although a subtle agent, it can 
not manifest any of the powers of life in an abstracted 



THE SPIEIT OF MAN. 



45 



state. But with the spirit an organized breathing frame 
is ennobled by God to manifest the energies of life. It is, 
therefore, the flesh that lives, the body that lives, and the 
spirit does not live at all ! Hence, the term mortal flesh, 
mortal body, and mortal man; these can live, and these can 
die. But the spirit, [mark it, reader] not being an organ- 
ized substance, can neither live nor die — is neither mortal 
nor immortal. So, as the spirit of man has never lived, it 
can never be said to die." Bible vs. Tradition, p. 108. 

Now, let it be borne in mind that the spirit, according 
to Materialism, neither lives nor dies, while we listen still 
further to this same authority: 

" We shall quote a few other passages that, if possible, 
still more emphatically declare that the wicked will be 
totally blotted out of existence. * * * Psalms 37: 9: 
1 For evil doers shall be cut off? * . *• * Five times in 
this Psalm are the wicked said to be cut off." Bible vs. 
Tradition, p. 249. This same book, on page 281, defines 
" cutting off" to be " death, pHvxxti<m of life, the extinction 
of being" 

Then the learned author, while laboring to prove the an- 
nihilation of the wicked, assures us that the spirits of the 
ungodly will die or be exterminated. We quote again from 
the same work: 

" The man, as a ichole, and the beast alike return to the 
dust. This text (Eccl. 3: 18) seems to be so framed as to 
prevent the possibility of evading its force. Reader, do 
you believe it? The spirit of inspiration includes specific- 
ally all the parts of man, his body and his spirit. Reader, 
dare you except apart from death when God makes no ex- 
ceptions? In the light of this testimony what becomes of 
the £ deathless sjririt " Bible vs. Tradition, p. 110. 

We are here plainly taught, not only that the spirit dies. 



46 



BIBLE VS. MATERIALISM. 



but that it also returns to dust! That is, according to Ma- 
terialism, electricity or breath dies and returns to dust! 

Again, " That the soul and spirit die, or cease to have 
consciousness with the body, may be further proved from 
such texts as the following: 1 Cor. 5: 5, ' That the spirit 
may be saved in the day of the Lord Jesus.' " Bible Ex- 
aminer Ap., p. 6. 

Thus Materialists teach that the spirit of man lives, and 
that it donH live; that it dies and that it donH die! Surely, 
consistency is a precious jewel. While laboring to evade 
the force of the plain teaching of the Bible touching the 
nature of the human spirit, the advocates of Materialism 
assert that the spirit of man neither lives nor dies; that it 
is neither mortal nor immortal; but when attempting to 
prove the unconscious state of the dead and the annihila- 
tion of the wicked they assure us that the whole man dies, 
the spirit as well as the body! 

This is superb logic, truly! The extreme absurdity of 
the doctrine of Materialism concerning the human spirit, 
will be more fully exhibited as we proceed to present the 
plain direct teaching of the Sacred Oracles relative to this 
subject. 

Section II. Proposition I. — The Hebrew Term Ruah, 
and its Greek Equivalent Pneuma — the two 
Words of which Spirit is Commonly 
a Translation — Sometimes 
Signifies Wind. 

The Greek term pneuma is found about three hundred 
and eighty-five times in the original scriptures of the New 
Testament, and in two hundred and eighty-nine times is 
rendered spArit, twice spiritual, once wind, and once life, in 



THE SPIRIT OF MAN. 



47 



the version of King James. It is ninety-two times im- 
properly translated ghost. 

JPneuma is derived from the verb pneo, to blow, and is 
defined by Donnegan as follows : 

"A breath; a breathing; a blast; a wind; air; life; a liv- 
ing being; a spirit; a soul. In grammar, a mark of aspi- 
ration." 

This term is rendered wind in the authorized version in 
John 3: 8. The propriety of this rendering is, however, 
doubtful. The term pneuma occurs in the plural form in 
Heb. 1:7: "Who makes his angels spirits (pneumata) and 
his ministers a flame of fire." 

The following version, doubtless, exhibits the true im- 
port of this passage: 

"Who makes the winds his messengers, and the flames 
of fire his ministers." (Vide Xew Version). 

The Hebrew term ruah is rendered wind in the folio ving 
texts: 

"And Moses stretched out his hand over the sea; and the 
Lord caused the sea to go back by a strong east wind (ruah) 
all that night." (Ex. 14:21). " Thou didst blow with thy 
wind (ruah), the sea covered them; they sank as lead in 
the mighty waters." (Ex. 15: 10). "One is so near to 
another, that no air (ruah) can come between them." (Job 
41: 16). "He cause th. his winds (ruah) to blow, and the 
waters flow." (Psalms 147: 18). ""Who hath gathered the 
winds {ruah) into his fists?" (Prov. 30: 4). "Thou shalt 
fan them, and the wind (ruah) shall carry them away, and 
the whirlwind (ruah) shall scatter them." (Isa. 41: 16). 
And, " But the Lord sent out a great wind {ruah) into the 
sea, and there was a mighty tempest in the sea, so that the 
ship was like to be broken." (Jonah 1.4). 

Many other similar examples might be adduced, but 



48 



BIBLE VS. MATERIALISM. 



those already given will suffice to substantiate our first 
proposition. 

Proposition II. The English Term Spirit and its 
Equivalents, Ruah and Pneuma, Sometimes 
Signify Breath. 

The Hebrew term ruah is correctly rendered breath in 
many instances in the authorized version of the Bible. It 
is thus translated in the following texts: 

" In whose hand is the soul of every living thing, and 
the breath {ruah) of all mankind." (Job 12: 10). "By the 
breath (ruah) of God frost is given; and the breadth of the 
waters is straightened." (Job 37: 10). "By the word of 
the Lord were the heavens made; and all the host of them 
by the breath (ruah) of his mouth." (Psalms 33: 6). 
"They have ears, but they hear not; neither is there any 
breath (ruah) in their mouths." (Psalms 135: 17). "He 
shall smite the earth with the rod of his mouth and with 
the breath (ruah) of his lips shall he slay the wicked." 
(Isa. 11:4). 

These examples are sufficient to show beyond doubt that 
ruah sometimes signifies breath. In all the passages just 
cited, ruah is represented in the Septuagint by the Greek 
pneuma. Hence, we are led to conclude that ruah and 
pneuma are sometimes employed in the Sacred Scriptures 
in the sense of breath. 

The term spirit probably denotes breath in Job 37: 3: 
"All the while my breath (nes??ie) is in me, and the sjnrit 
(ruah) of God is in my nostrils, my lips shall not speak 
wickedness, nor my tongue utter deceit." 

The term spirit is derived from the Latin spiritus, and, 
according to Webster, primarily signifies " wind; air in 



THE SPIRIT OF ilAN. 



49 



motion; hence, breath" This term, like the word soul, has 
various meanings to which we can not, with propriety, ex- 
t2nd our present investigations. 

Section III. — Proposition III. The Teem Spirit Some- 
times Denotes a Living, Intellectual Prin- 
ciple in Man, Separate and Distinct 
From His Body. 

Materialists assert that the human spirit does not possess 
life. The word of God, however, teaches most emphatic- 
ally that the spirit of man lives and possesses intelligence. 

"O Lord, by these things men live, and in all these things 
is the life of my spirit" (Isa. 38: 16). 

This text teaches that men live, and that the spirit lives* 
The expression, " the life of my spirit," is plain and un- 
ambiguous. No language can more forcibly, clearly and 
definitely indicate that the spirit possesses life. It has al- 
ready been fully demonstrated that the term soul, in Matt. 
10: 28, signifies spirit. "And fear not them who kill the 
body, but are not able to kill the soul; but rather fear him 
who is able to destroy both soul and body in hell." Jesus 
here plainly teaches that the soul (i. e., the spirit) can be 
killed or destroyed in hell, and hence, it possesses life; for 
that which does not live can not die or be hilled. VTe in- 
vite the close attention of the reader to the following 
texts: 

"But they harkened not unto Moses for anguish of spirit, 
and for cruel bondage." (Ex. 6:' 9). "Why is thy spirit 
so sad, that thou eatest no bread? " (1 Kings 21 : 5). "But 
there is a sprint in man; and the inspiration of the Al- 
mighty giveth them understanding." (Job 32:8). "Be 
4 



50 



BIBLE VS. MATERIALISE. 



not hasty in thy spirit to be angry / for anger resteth in the 
bosom of fools." (Ecci. 7: 9). " They also that erred in 
spirit shall come to understanding." (Isa. 29: 24). "The 
spirit truly is ready, but the flesh is weak." (Mark 14: 38). 
"The spirit indeed is %villing, but the flesh is weak." (Matt. 
26: 41). "And Mary said, My soul doth magnify the Lord, 
and my spirit hath rejoiced in God my Savior." (Luke 1 : 
46-47). " For God is my witness, whom I serve with my 
spirit in the gospel of his Son, that without ceasing I make 
mention of you always in my prayers." (Rom. 1:9). "For 
what man knoweth the things of a man, save the spirit of 
man which is in him? even so the things of God knoweth 
no man, but the spirit of God." (1 Cor. 2: 11). 

In this text we are emphatically taught that the spirit of 
man has hioioledge; and, therefore, possesses life, 

" For if I pray in an unknown tongue, my spir it pray eth; 
but my understanding is unfruitful." (1 Cor. 14: 14). 
"Having therefore these promises, dearly beloved, let us 
cleanse ourselves from all filthiness of the flesh and spirit^ 
perfecting holiness in the fear of God." (2 Cor. 7:1). 

In the foregoing passages, the spirit of man is repre- 
sented as suffering anguish; as being sad, angry, zndflthy; 
as erring, willing, serving God, and rejoicing; and as pos- 
sessing knowledge. We would respectfully ask the advo- 
cates of Materialism, Can cm inanimate substance jiossess 
Jcnoidedge? Can electricity or breath become angry, or suf- 
fer anguish? Can electricity or breath serve God and 
rejoice? 

To these questions every intelligent person must give a 
negative response. The body of man is never represented 
as having knowledge; but the apostle Paul gives us the 
most positive assurance that the human spirit has hiowl- 
edge, and, hence, intelligence is an attribute of the spirit. 
But if the spirit of man possesses knowledge, it also has 



THE SPIRIT OF MAX. 



51 



life, for an inanimate object can not possess understanding 
or knowledge. 

We will now proceed to show that the spirit of man is 
separate and distinct from his body, and may exist inde- 
pendent of it. Concerning the origin of the human spirit, 
we have some information in Zech. 12: 1, " The burden of 
the word of the Lord for Israel, saith the Lord, who 
stretcheth forth the heavens, and layeth the foundation of 
the earth, and formeth the spirit of man within him." The 
reader will please collate with this text, Dan. 7: 15: "I, 
Daniel, was grieved in my spirit in the midst of my body, 
and the vision of my head troubled me." The original 
bego nideneh, which is here rendered " in the midst of my 
body" more properly signifies " within its sheath, or scab- 
bard" This also agrees with the marginal rendering. We 
then give a literal construction of this text as follows: 

" I, Daniel, was grieved in my spirit within its sheath, 
and the vision of my head troubled me." 

The body of man is here denominated a sheath, which 
is the habitation of the spirit during the present life. But 
as the sword is separate and distinct from its sheath, and 
may exist independent of it ; so Daniel, the far-sighted seer 
of God, regarded his spirit as entirely distinct from his 
body, the body serving merely as a tabernacle or sheath for 
the spirit in the present state of existence. The words of 
the Apostle Paul agree with this teaching of Daniel: "For 
which cause we faint not; but though our outward man (i. 
e., the body) perish, yet the inward man (i. e., the spirit) 
is renewed day by day." (2 Cor. 4: 16).* 

We next invite the reader's attention to Job 34: 14 ? 15: 



*That which is deathless never becomes old. The 44 outward man'' or 
body is mortal, and, hence, it becomes old; but the term old can not prop- 
erly be applied to the 44 inward man " or spirit, because it is immortal. 



52 



BIBLE VS. MATERIALISM. 



" If he set his heart upon man, if he gather unto himself 
his spirit and his breath; all flesh shall perish together, 
and man shall turn again unto dust." 

It is evident from the language of this text, that at death 
the spirit and body are separated, and, hence, they are two 
distinct things. In referring to the event of death, Solo- 
mon says: "Then shall the dust return to the earth as it 
was; and the spirit shall return to God who gave it." 
Hence, the spirit and body do not share the same fate at 
death. The body can not live without the spirit; hence, 
says the Apostle James, "As the body without the spirit is 
dead, so faith without works is dead also." (James 2: 26). 
It is nowhere intimated in the Bible that the human spirit 
becomes unconscious when separated from the body. 

In further confirmation of the proposition now under 
consideration, we refer the reader to Luke 24: 36-40: "And 
as they thus spake, Jesus himself stood in the midst of 
them, and saith unto them, Peace be unto you. But they 
were terrified and affrighted, and supposed that they had 
seen a spirit. And he said unto them, Why are ye 
troubled? And why do thoughts arise in your hearts? Be- 
hold my hands and my feet, that it is I myself ; handle me, 
and see; for a spirit hath not flesh and bones, as ye see me 
have." 

The disciples of Jesus supposed that they had seen a 
spirit. They believed, then, that spirits are living, intelli- 
gent beings. In fact, it is undeniable, that all the Phari- 
sees believed in the conscious existence of the human 
spirit after death. Did the Savior tell his disciples that 
they had embraced false views concerning spiritual exist- 
ence? Did he even intimate that their notions respecting 
the conscious existence of the human spirit after death 
was erroneous? 

He did not. On the contrary, he most assuredly sane- 



THE SPIEIT OF MAX. 



53 



tioned their views. He defined a spirit negatively \ "A 
spirit," said he, " hath not flesh and bones, as ye see me 
have; i. e., according to Materialism, " breath or electricity 
hath not flesh and bones, as ye see me have; " 

Now, the Savior either designed purposely to deceive 
his disciples, or else he intended to sanction their views. 
They represented personality as an attribute of spirit; so 
did Jesus Christ. So believed the Pharisees, and so taught 
the divinely inspired penmen. 

Again, we refer the reader to Psalms 31: 5, "Into 
thine hand I commit my spirit." 

Did the Psalmist commit his breath into the hands of 
God? 

"And when Jesus had cried with a loud voice, he said, 
Father, into thy hands I commend my spirit; and having 
said thus, he gave up the ghost." (Luke 23: 46). Did the 
suffering Savior commend his breath or the principle of 
electricity into the hands of the Father? 

Materialists teach that the Son of God became totally 
unconscious when he died upon the cross. Hear those sa- 
pient theologians: 

" If the Christ did not die, did not become entirely uncon- 
scious, he, of course, could not rise from a state of death. 

* * * But if Jesus 6 yielded up his ghost ' as a living, 
separate spirit, then, in no sense, did Jesus Christ himself 
die." Bible vs. Tradition, pp. 46, 97. 

Is the reader prepared to believe that He became un- 
conscious in death, who was with the Father in glory be- 
fore the world was, by whom and for whom all things were 
made; who is the brightness of his Father's glory, and the 
express image of his person, and who declared concerning 
his own life, " I have power to lay it down, and I have 
power to take it again?" 

It has been incontrovertible; demonstrated that the spirit 



54 



BIBLE YS. MATERIALISM. 



possesses consciousness and knowledge, and the Savior com- 
mended his spirit into the hands of the Father. The body 
" whose foundation is in the dust " seemed not to claim his 
care. Let us now collate with the language of the dying Sa- 
vior, to which we have just adverted, the last request of the 
proto-martyr Stephen: "And they stoned Stephen, calling 
upon God, and saying, Lord Jesus, receive my spirit." 
(Acts 7: 59). It must be evident to every intelligent per- 
son that spirit^ in this text, signifies neither breath nor 
electricity. " Lord Jesus, receive my breath," is not the 
language of an intelligent, dying Christian. What did it 
matter to Stephen what became of the air he breathed af- 
ter he departed this life? Why not ask the Lord to re- 
ceive the food he ate, or the water he drank? These were 
of just as much consequence to him after death as the air 
he breathed. 

In Bible vs. Tradition, page 99, we find the following 
version of Acts 7: 59. "And the Jews stoned Stephen, 
while he was invoking the Lord, and saying, Lord Jesus, 
assist me to suffer." 

We here venture the assertion that a more glaring per- 
version of the Sacred Scriptures than this, was never per- 
petrated by any infidel writer. 

Look at it. " Receive my spirit," means "Assist me to 
suffer." Surely none but a Materialist could ever have 
manufactured such an exposition. We do not hesitate to 
pronounce it a gross and willful perversion of the teach- 
ing of God's Holy Book. Where do we learn that spirit 
means " to suffer." Where is the lexicon, Hebrew, Greek, 
or English, that thus defines the term spirit? Echo an- 
swers, Where? With as much propriety it might be af- 
firmed that bread means to rain, or that inciter means to 
shoot! Materialists boast that they take the word of God 



THE SPIRIT OF MAN. 



55 



as it stands. As to the ground of this assertion, we leave 
the intelligent reader to judge. 

But Materialists sometimes say that spirit, in this text, 
signifies life. They also assert that death is non-existence, 
and that life becomes utterly extinct at death. Stephen, 
then, according to Materialism, called upon the Lord to 
receive his life when it became extinct, i. e., he asked the 
Lord to receive a perfect nonentity! 

We would respectfully ask, did the Lord receive Steph- 
en's spirit according to his request, or did he exterminate 
it? Perhaps, the term receive in the vocabulary of Materi- 
alism signifies to blot out of existence! If Jesus received 
the spirit of Stephen, according to his prayer, then his 
spirit was not annihilated; it still existed after the body 
was brought under the power of death. His body or "out- 
ward man," returned to dust; while the spirit, or " inward 
man," entered upon the delights of paradise. 

We will now direct attention to 1 Peter 3: 19, 20: "By 
which he also went and preached to the spirits in prison, 
which sometimes were disobedient, when once the long- 
suffering of God waited in the days of Noah, while the ark 
was preparing, wherein few, that is, eight souls, were 
saved by water." 

The Apostle here, doubtless, refers to the antediluvians 
to whom Christ preached by his Spirit, though Noah, while 
the ark was preparing. The bodies of those antediluvians 
have long been mingling with the dust of the earth, but 
their spirits are reserved in prison, or in the unseen world, 
awaiting the judgment of the great day. Personality is 
here ascribed to disembodied spirits. Materialists some- 
times contend that the expression, " spirits in prison," sig- 
nifies "dead bodies in the grave." But personality is 
never attributed to the bodies of the dead. Webster says: 

" The body when dead is not called a person." 



56 



BIBLE VS. MATERIALISE. 



Hence, the term spirits, in this text, representing proper 
personalities can not refer to the bodies of the dead. The 
term spirit, he it remembered, can never be applied to a 
dead body. This term is sometimes employed to repre- 
sent the whole man while living. It is used in this sense 
in 1 John 4: 1-3: "Beloved, believe not every spirit, but 
try the spirits whether they are of God. Because many 
false prophets are gone out into the world. Hereby know 
ye the Spirit of God: Every spirit that confesseth that 
Jesus Christ is come in the flesh, is of God; and every 
spirit that confesseth not that Jesus Christ is come in the 
flesh is not of God." 

It has now been fully demonstrated from the teaching 
of the Bible that the spirit of man lives, that it possesses 
intelligence, and that it is distinct from the body, being 
separated from it at death. 



CHAPTER III. 

THE INTERMEDIATE STATE. 

Section I. — Testimonies From the Old Testament 
Touching the State of the Dead. 

THE Apostle Paul declared that " Jesus Christ brought 
life and incorrupt-ion to light through the Gospel." 
(1 Tim. 2: 10). 
The doctrine of a future life is not so luminously dis- 



THE INTERMEDIATE STATE. 



57 



closed in the Old Testament as in the New, yet the inti- 
mations of man's future state of consciousness in the Old 
Testament are clear and unmistakable. The Jews, except- 
ing the Sadducees, who were Materialists, believed in a 
future life. Concerning Abraham, the Apostle Paul testi- 
fies: "By faith he sojourned in the land of promise, as in 
a strange country, dwelling in tabernacles with Isaac and 
Jacob, the heirs with him of the same promise; for he 
looked for a city which hath foundations whose builder and 
maker is God." (Heb. 11: 9, 10). 

Of Abraham, Isaac, Jacob and Sarah, he also says: "But 
now they desire abetter country, that is, a heavenly; where- 
fore God is not ashamed to be called their God, for he hath 
prepared for them a city." (Heb. 11: 16). 

The teaching of the Old Testament Scriptures in rela- 
tion to the state of the dead, or the intermediate state, is 
in strict accordance with the doctrine which was after- 
wards so plainly taught by Christ and his apostles. 

We will now proceed to present some of the Old Testa- 
ment evidence on the subject. 

1. Gen. 37: 34, 35: "And Jacob rent his clothes and put 
sackcloth upon his loins, and mourned for his son many 
days. And all his sons and all his daughters rose up to 
comfort him; but he refused to be comforted; and he said, 
c For I will go down into the grave (sheol) unto my son 
mourning.' " 

"We find similar passages in Gen. 42: 38, and Gen. 44: 
29-31. In all these texts the term sheol is incorrectly ren- 
dered grave in the version of King James. (Vide Xew 
Version). 

TThen Jacob gave utterance to the language just cited, 
he believed that his son Joseph had been torn and destroyed 
by a wild beast. Hence, he said, " Joseph is without doubt 
rent in pieces." (Gen. 37: 33). He did not believe, there- 



58 



BIBLE VS. MATERIALISM. 



fore, that Joseph had been placed in a common grave; nor, 
for this reason, could he expect to go to his son in the 
grave, but he did anticipate going to him in sheol, as the 
Bible affirms. It is then manifestly evident that sheol in 
this text does not denote the grave, but the place or state 
of departed spirits. Jacob evidently believed that while 
the body of Joseph had been torn and eaten by a wild 
beast, his spirit still lived, and at his own death he ex- 
pected to meet Joseph (in spirit) in sheol, or the unseen 
state. It is manifest that the spiritless doctrine of human 
Materialism had no place in the mind of the patriarch 
Jacob. 

2. Num. 27: 12, 13: "And the Lord said unto Moses, 
Get thee up into this mount Abarim, and see the land 
which I have given unto the children of Israel. And when 
thou hast seen it, thou also shait be gathered unto thy peo- 
ple > as Aaron thy brother was gathered." 

Moses was not gathered unto his people in the grave, for 
he was buried far from their sepulchers. 

" So Moses the servant of the Lord died there in the land 
of Moab, according to the word of the Lord. And he 
buried him in a valley in the land of Moab over against 
Beth-peor; but no man knoweth of his sepulcher unto this 
day." (Deut. 34: 5, 6). 

Moses was gathered to his people not in the grave, but 
in sheol, or the unseen state where Jacob expected to go to 
his son Joseph. Sheol is the habitation not of the bodies, 
but of the spirits of the dead. Unto Josiah the King of 
Judah the Lord said, " Behold I will gather thee to thy fa- 
thers and thou -shalt be gathered to thy grave in peace." 
(2 Chron. 34: 28). 

Josiah was gathered to his fathers and he was also gath- 
ered into the grave. These two expressions can not refer 
to. the same thing. One evidently refers to the destiny of 



THE INTERMEDIATE STATE. 



59 



the spirit, and the other to the destiny of the body at 
death. This accords perfectly with the testimony of Sol- 
omon. " Then (at death) shall the dust return to the earth 
as it was, and the spirit shall return unto God who gave 
it." 

The spirit of the King of Judah at death went to his 
fathers in sheol, but his body was placed in a sepulcher. So 
also Abraham, Isaac and Jacob were gathered to their 
people. 

3. " Moreover the Lord will also deliver Israel with thee 
into the hands of the Philistines; and to-morrow shalt thou 
and thy sons be with me" 

Such was the language of Samuel to Saul at the time he 
consulted the witch of Endor, and of its truthfulness there 
can be no question. Samuel had died about four years pre- 
vious to the utterance of this language, and was buried in 
his house at Ramah, and his body was in the grave at the 
time of this interview with Saul. 

" To-morrow shalt thou and thy sons be with me" said 
Samuel. Now, it is certain that Saul and his sons were not 
with Samuel in the grave the next day, for they were not 
buried at that time. It was some days after the death of 
Saul and his sons when " all the valiant men arose, and 
went all night, and took the bodies of Saul and the bodies 
of his sons from the walls of Bethshan, and came to Ja- 
besh, and burned them there. And they took their bones 
and buried them under a tree at Jabesh, and fasted seven 
days." (1 Sam. 31: 12, 13). 

It is now manifest that Saul and his sons were not with 
Samuel in the grave, and, hence, the conclusion is inevita- 
ble that they were with him in the realm of departed spirits. 
Their bodies were not with Samuel in the grave, but their 
spirits were with him in sheoL (The term slieol designates 



60 



BIBLE TS. MATERIALISE!. 



the receptacle of all human spirits at death. See Ch. V 
of this work.) 

The text under consideration can never be harmonized 
with the theory of Materialism. If the language ascribed 
to Samuel was a truthful utterance, the doctrine of Mate- 
rialism is most assuredly false. 

4. " Behold, he put no trust in his servants, and his an- 
gels he charged with folly; how much less in them that 
dwell in houses of cloy, whose foundation is in the dust, 
which are crushed before the moth. They are destroyed 
from morning to evening; they perish for ever without any 
regarding it. Doth not their excellency which is in them go 
away? They die even without wisdom." (Job 4: 18-21). 
The bodies of men are here denominated "houses of clay." 
But as a house and its inmates are separate and distinct, 
and may exist independent of each other, so the spirits of 
men are distinct from the " houses of clay," or bodies in 
which they dwell. The dweller and the thing dwelt in 
are never one and the same. The " houses of clay, whose 
foundation is in the dust," return to their mother earth; 
but touching the spirit or " inward man" we find in the 
passage under consideration the following important inter- 
rogatory: 

"Doth not their excellency which is in them go away? " 
The inmates of our bodies or "houses of clay," then, at 
death go away. So also deposes Solomon in Eccl. 12: 7: 
" Then shall the dust return to the earth as it was, and the 
spirit shall return unto God who gave it." 

5. " Thou shaft guide me with thy counsel, and afterward 
receive me to glory." (Psalms 73: 24). 

The psalmist here expresses his unfaltering determina- 
tion to be guided by the counsel of Heaven while in the 
flesh, so that when called to depart this life he may be re- 
ceived into glory. 



THE INTERMEDIATE STATE. 



61 



It is evident that " receiving to glory " should be un- 
derstood as immediately following the guidance through this 
world. Hence, David regarded not death as the extinction 
of being, but he rejoiced in the prospect of glory upon the 
release of his spirit from its clayey tabernacle. 

6. £i The days of our years are three score years and ten; 
and if by reason of strength they be four score years, yet 
is their strength, labor and sorrow; for it is soon cut off 
and we fly away? (Psalms 90: 10). Here, it is emphatic- 
ally declared that at death " we fly away." But as the 
body can not be said to " fly away " at death, the we in this 
text must evidently refer to the spirit or soul. Materialism 
teaches that when we die, we utterly cease to exist; but the 
Psalmist of Israel affirms that when we die, we 'fly away? 
\Vhich shall we believe? 

7. " Who knoweth the spirit of man that goeth upward, 
and the spirit of the beast that goeth downward to the 
earth?" (Eccl. 3: 21). There is a clear and marked dis- 
tinction drawn here between the destiny of man and of 
beast at death. Solomon testifies that the spirit of man 
" goeth upward" or ascends, whereas the spirit of the beast 
descends to the earth. Most assuredly the term spirit in 
this passage signifies neither life, breath, nor electricity! 

8. "Then shall the dust return to the earth as it was, 
and the spirit shall return unto God who gave it." (Eccl. 
12: 7). This text most pointedly teaches that there is a 
separation of spirit and body at death. Materialists often 
assert that the whole man dies and goes into the grace. The 
Bible, on the contrary, most unequivocally teaches that the 
spirit leaves the body at death and " goes upward," " re- 
turns to God," or " flies away." Hence, death does not ex- 
tinguish the spirit. It still lives after the dissolution of 
the body. 

9. "The righteous perisheth, and no man layeth it to heart; 



62 



BIBLE VS. MATERIALISM. 



and merciful men are taken away, none considering that 
the righteous are taken away from the evil to come. He 
shall enter into peace; they shall rest in their beds, each one 
walking in his uprightness." (Isa. 57: 1,2). This text 
exhibits two comforting considerations respecting the de- 
parture of the righteous. 1. They are taken away from 
the evil to come. 2. They enter into peace. 

The Prophet here, evidently, makes no allusion whatever 
to the period beyond the resurrection. With direct refer- 
ence to the time of the departure of the saints, he says, 
"They shall enter into peace." Hence, the righteous dead, 
who have been released from the evils of this troublesome 
world, are now in the enjoyment of peace. Consequently, 
they exist in a state of consciousness. They are now with 
Christ in Paradise. So teach the apostles and prophets, 
and so we believe, Materialism to the contrary notwith- 
standing. 



Section II. New Testament Evidence Touching the 
State of the Dead. 

1. "And after six days Jesus taketh Peter, James, and 
John his brother, and bringeth them up into an high 
mountain apart, and was transfigured before them; and his 
face did shine as the sun, and his raiment was white as the 
light. And, behold, there appeared unto them Moses and 
JSlias y talking with him" (Matt. 11: 1-4). We are here 
assured that Moses, Israel's ancient lawgiver, who died in 
the land of Moab, almost fifteen centuries before the com- 
mencement of the Christian Era, appeared to Peter, James 
and John, and conversed with Jesus. Materialists some- 
times endeavor to evade the force of this passage by as- 
suming that Moses was raised from the dead prior to his 



THE INTERMEDIATE STATE. 



Go 



appearance on Mount Tabor, but such an hypothesis is in 
direct opposition to the express teaching of the Bible. 
Paul, in relation to Jesus Christ, declares: c :And he is the 
head of the body, the church; who is the beginning, the 
first bom f rom the dead, that in all things he might have 
the pre-eminence. (Col. 1: 18). 

Materialism robs Christ of his pre-eminence by denying 
that he was the first born f rom the dead — yea, it even gives 
Moses the pre-eminence above Christ in respect to the res- 
urrection from the dead, the explicit testimony of Heaven 
to the contrary notwithstanding. But when compelled to 
abandon the absurd notion that Moses had been raised 
from the dead, the advocates of Materialism assert with an 
air of triumph that the whole scene on the mount was a 
vision, and, hence, Moses was there only in appearance. 
These arrogant religious teachers would fain have us be- 
lieve that the whole matter of the transfiguration was but 
a phantom, a visionary dream, or the empty conceit of an 
over-excited imagination! Such an exposition we deem a 
gross insult to the Majesty of Heaven. In the record of 
this solemn and impressive scene as given by Luke, it is 
positively asserted that Moses and Elias talked with Jesus, 
and spoke of his decease, which he should accomplish at 
Jerusalem. Luke also affirms that Peter, James and John 
saw Moses and Elias, not in a dream but when they were 
awake, and that a voice came out of the cloud overshadow- 
ing them, " This is my beloved Son: hear him." 

TTe have here most evidently a relation of literal facts. 
Moses and Elias, then, were actually seen by the apostles, 
and conversed with Jesus. The Apostle Peter himself so 
understood the matter. Surely some deference should be 
paid to his account of the transfiguration. Alluding to 
this scene, Peter says: 

" For we have not followed cunningly devised fables 



64 



BIBLE VS. MATERIALISM. 



[or visionary scenes, as Materialists affirm], when Ave made 
known unto you the power and coming cf our Lord Jesus 
Christ, but were eye-icitnesses of his majesty. For he re- 
ceived from God the Father honor and glory, when there 
came such a voice to him from the excellent glory, This 
is my beloved Son, in whom I am well pleased. And this 
voice which came from heaven we heard, when we were 
with him on the holy mount." 

Luke testifies that the apostles Peter, James and John 
" saw the glory of Christ, and the two men who stood with 
him." Now, if they did not actually see Moses and Elias, 
then it is evident that they did not actually see Christ's 
glory. But Peter declares, " We were eye-ioitnesses of his 
majesty." Hence, they actually saw the Savior's glory, 
and the two men that stood with him, and they actually 
heard a voice from heaven. 

But we are referred by Materialists to Matt. 17: 9, — 
"Jesus charged them, saying, Tell the vision to no man 
until the Son of Man be risen again from the dead." 

The term vision, which is derived from the Latin video, 
to see, is defined by Webster as follows: 

" 1. The act of seeing external objects; actual sight. 2. 
The faculty of seeing; sight. 3. Something imagined to 
be seen, though not real; a phantom; a specter. 4. In 
Scripture, a revelation from God: an appearance or exhibi- 
tion of something supernaturally presented to the minds 
of the prophets, by which they were informed of future 
events, o. Something imaginary; the production of fancy. 
6. Anything which is the object of sight." 

The reader will observe that the primary meaning of the 
term vision implies actual sight. Now, we will let the 
Bible be its own interpreter. Instead of " Tell the vision 
to no man," as found in the record of Matthew, Mark 
represents the Savior as saying that the apostles "should 



THE -INTERMEDIATE STATE. 



65 



tell no man what things they had seen." Luke has the 
following: "And they kept it close, and told no man in 
those days any of those things which they had seen P Mark 
and Luke, then, evidently interpret the term vision as im- 
plying actual sight. Undoubtedly, then, the spirit of Mo- 
ses was manifested to Peter, James and John, and con- 
versed with the Savior. 

2. " There was a certain rich man, who was clothed in 
purple and fine linen, and fared sumptuously every day: 
and there was a certain beggar named Lazarus who was 
laid at his gate, full of sores, and desiring to be fed with 
the crumbs which fell from the rich man's table; moreover 
the dogs came and licked his sores. And it came to pass 
that the beggar died, and was carried by the angels into 
Abraham's bosom; the rich man also died, and was buried, 
and in hell [Greek, hades] he lifted up his eyes, being in 
torment, and seeth Abraham afar off, and Lazarus in his 
bosom." (Luke 16: 19-24). 

This passage presents evidence in favor of the separate 
state of the soul after death, which can never be set aside 
by all the skill and ingenuity possessed by the advocates 
of Materialism. It must be conceded on all hands, that 
this text is either a literal relation of facts, or it is a para- 
ble. If it be understood as a matter of history, then has 
the Savior here forever settled the controversy touching 
the conscious existence of the spirit of man after the death 
of his body. For, mark, " The beggar died and was car- 
ried by the angels into Abraham's bosom." 

The Jews were wont to dress in such a costume as al- 
lowed them to carry in the bosom what could not be con- 
veniently carried in the hand. Hence, the term bosom was 
figuratively used to denote a place of repose and security. 
Such, indeed, was the current import of the phrase "Abra- 
ham's bosom " at the time the Savior uttered the language 



66 



BIBLE VS. MATERIALISM. 



of this text. It was evidently used by the Jews as a syno- 
nym for paradise; a term also used to indicate the blessed 
state of the righteous after death. Josephus, the justly 
celebrated Jewish historian, who was born A. D. 37, in re- 
lation to the felicitous abode of the righteous souls after 
death, deposes as follows: 

"With whom, there is no place of toil; no burning 
heat, no piercing cold; nor are there any briars there; but 
the countenance of the fathers and of the just, which they 
see always, smile upon them while they wait for the rest, 
an eternal new life in heaven, which is to succeed this re- 
gion. This place ice call the bosom of Abraham" 

Such, then, was the faith of the Jews to whom Jesus ad- 
dressed this language, and, hence, the Savior, in the most 
explicit terms, gave his unqualified sanction to their notion 
respecting the destiny of the souls of the just at death. 

" The rich man also died and was buried, and in hell 
[Greek, hades] he lifted up his eyes, being in torments." 

A literal construction of this language will prove beyond 
cavil or doubt, that the Greek term hades is used to denote 
the separate or invisible state of the soul after death, and 
not the receptacle or depository of the body. The rich 
man was in hades "being in torment." But, in the grave 
there is no consciousness, hence, there can be no suffering 
there; but the inmates of hades are susceptible of misery 
or pain; therefore, hades is not the grave. 

If this text be taken as a matter of history, no comment 
can possibly add to the testimony here presented by the 
Savior in support of the conscious existence of the spirit 
of man after the death of the body. But, if this portion 
of Scripture be regarded as a parable, it no less forcibly 
teaches the doctrine of a separate state for the soul between 
death and the resurrection. For, let it be distinctly borne 
in mind, that in no case did the Lord ever found a parable 



THE INTERMEDIATE STATE. 



67 



on mere fiction or notions of things which exist onlv in the 
imagination. In the parable now under consideration, we 
find the terms "rich man," "beggar," "dogs," etc., all of 
which have a bona fide or real existence, hence, also Abra- 
ham's bosom and hades are also the representatives of re- 
alities, and not of mere Utopian notions. As well might 
we deny the existence of "rich men" and "beggars as 
to contend that " hades " and " Abraham? s bosom " are 
terms which do not indicate realities. jSTow, note the fact 
that Abraham's bosom and hades are terms which were 
used by the Jews to denote the place or state of the souls 
of men after death, and upon this notion of the Jews the 
Savior founded this parable. Hence, the Lord either de- 
signed to sanction this notion of the Jews respecting the 
state of the soul after death, or he used the terms "Abra- 
ham's bosom " and hades " in some other sense than that 
given to them by the Jewish people. But if Christ did 
not use these terms in their current import among the Jews, 
he designedly deceived his hearers; for he gave to them 
not the slightest intimation that he used these terms to 
convey ideas different from those which they were accus- 
tomed to attach to them. Hence, Jesus was either a de- 
ceiver, or else he taught the doctrine of spiritual existence 
in a separate state called hades. From this conclusion there 
can be no escape; therefore, Materialists must either con- 
cur with the chief priests and Pharisees in representing 
Christ as a deceiver (Matt. 27: 63), or otherwise honestly 
confess the conscious existence of the soul between death 
and the resurrection. So that whether we give to the lan- 
guage of this text a literal or a parabolical construction, it 
most effectually subverts the entire system of human Ma- 
terialism. 

The advocates of this delusive system of theology af- 
firm that this text proves nothing respecting the destiny of 



68 



BIBLE VS. MATERIALISM. 



man after death, but this is only to charge the Lord of 
Glory with such arrant deception as only the most profli- 
gate and hypocritical demagogue would practice. But we 
are told that the language of this text must be explained 
by allegory, the rich man representing the Jewish nation 
and Lazarus the Gentiles. But in order that we may be 
led to see more plainly how pragmatical and groundless 
this exposition of the passage under consideration is, we 
will read it in the light of this sage interpretation: 

"There was a certain Jewish nation, which was clothed 
in purple and fine linen and fared sumptuously every day; 
and there was a certain Gentile nation, named Lazarus, 
which was laid at its gate, full of sores, and desiring to be 
fed with the crumbs which fell from the Jewish nation's 
table: moreover the dogs came and licked the Gentile na- 
tion's sores; and it came to pass that the Gentile nation 
died, and was carried by the angels into Abraham's bosom : 
and the Jewish nation also died and was buried, and in hell 
the Jewish nation lifted up its eyes, being in torments, and 
seeth Abraham afar off and the Gentile nation in his bo- 
som. And the Jewish nation cried and said, Father Abra- 
ham, have mercy on me, and send the Gentile nation, that 
it may dip the tip of its finger in water, and cool my 
tongue, for I am tormented in this flame. But Abraham 
said, Son, remember that thou in thy lifetime received thy 
good things, and likewise the Gentile nation evil things; but 
now the Gentile nation is comforted and thou art torment- 
ed. And besides all this, between us and you there is a 
great gulf fixed; so that they who would pass from hence 
to you can not, neither can they pass to us that would come 
thence. Then the Jeicish nation said, I pray thee, there- 
fore, father, that thou wouldst send the Gentile nation to 
my father's house, for I havejftye brethren {Jewish nations) , 
that the Gentile nation may testify unto the Jewish nation 



THE INTERMEDIATE STATE. 



69 



lest they also come into this place of torment. Abraham 
saith unto the Jewish nation^ The rive Jewish nations have 
Moses and the prophets; let them hear them. And the 
Jewish nation said. Nay, father Abraham, but if one went 
unto the five Jewish nations from the dead, they would re- 
pent. And he said unto the Jewish nation. If the five Jew- 
ish nations hear not Moses and the prophets, neither will 
they be pursuaded though one rose from the dead." 

This exposition is not only unseriptural, but it is absurd 
in the highest possible degree. To those entertaining this 
view of the subject, we beg leave to submit a few inter- 
rogatories. 

If the rich man represents the Jews and Lazarus the 
Gentiles, then who are the dogs which licked the sores of 
the beggar, and the angels who carried him into Abra- 
ham's bosom? If death implies unconsciousness, how 
came it to pass that the Gentile nation is comforted and the 
Jews tormented after death? If the death of the Jewish 
nation was a political death, then in what did the death of 
the Gentile nation consist? If the Gentiles died. politically 
where is the record of the event on the page of history? 

It is asserted, in a work entitled " Bible Examiner," (p. 
11, Art. Rich Man and Lazarus), that the beggar or "pol- 
luted Gentile, full of sores, died unto the lav::'' 

\Ve would ask, in reply, if the Gentile nation was ever 
alive unto the law of Moses? The Gentiles were never 
alive to the law, and, hence, of course, they could not die 
to the law. This is but a flimsy subterfuge, a miserable 
shelter for the refugees of a false and sinking system of 
theology. 

Again: If Jews and Gentiles are represented by Dives 
and Lazarus, then, what is the impassable gulf between 
them? If the whole Jewish nation died politically, then 
we ask, who were the five brethren who were yet alive? 



TO 



BIBLE VS. MATERIALISM. 



They are certainly no part of the human family, i. e., of 
Jews or Gentiles, for they are all dead; hence, the five 
brethren must represent that part of mankind which con- 
stitutes no portion of the human family! Surely, Material- 
ism is loose and halt in all its joints. Whether this text 
be regarded as a literal relation of facts, or as a parable, 
the scene is laid beyond death; and it presents testimony 
in support of the conscious existence of the dead which 
can never be fairly set aside by all the ingenuity and witti- 
cism of men. 

3. " Now, that the dead are raised even Moses showed at 
the bush, when he calleth the Lord the God of Abraham, 
the God of Isaac, and the God of Jacob. For he is not a 
God of the dead, but of the living; for all live unto himP 
(Luke 20: 37, 38). 

The denial of the resurrection of the dead on the part 
of the Sadducees, was a consequenee of their disbelief in 
the existence of disembodied spirits. In common with the 
Materialists of the present age, they denied that the spirit 
of man is a living, intelligent principle, susceptible of con- 
scious existence out of the body. Their rejection of the 
doctrine of the resurrection of the body resulted from 
their denial of the existence of any spirit to inhabit it. 
Therefore, the matter of the resurrection was resolved into 
the following grand issue: 

Do the spirits of the dead, still live? 

The Pharisees affirmed, the Sadducees denied. Jesus, 
therefore, proves the resurrection of the dead by clearly 
demonstrating the existence of a human spirit after death. 
Many years after the death of Abraham, Isaac and Jacob, 
God said to Moses at the burning bush, " I am the God of 
thy father, the God of Abraham, the God of Isaac, and the 
God of Jacob.' 5 (Ex. 3: 6). 

Now, the Sadducees, be it remembered, denied the ex- 



THE INTERMEDIATE STATE. 



71 



istence of man after death; they denied the existence of 
any thing to be raised. The Savior completely refuted 
them vrith the following irrefragable argument: 

(1.) God is the God of Abraham, Isaac and Jacob: (2.) 
God is not a God of the dead, but of the living: (3.) 
Therefore, Abraham, Isaac and Jacob are living* so that 
there is something to be raised. This argument of the 
Savior is logical and irresistible. The Sadducees were put 
to silence, and the Pharisees triumphed, exclaiming, " Mas- 
ter, thou hast well said." 

The reader will observe that the Savior emphatically de- 
clares that God is a God of the living — not of those who 
are now dead, but shall hereafter live, but — of those in the 
actual possession of life. And the Lord said to Moses, " I 
am [present tense] the God of Abraham, and the God of 
Isaac, and the God of Jacob," and, hence, the conclusion 
is inevitable that Abraham, Isaac and Jacob still live; 
" though dead to us, they are alive to God." Therefore, 
the spirits of the dead live, and the whole theory of Mate- 
rialism at once falls to the ground. 

Jesus declares that "all live unto God.'' This, evident- 
ly, includes Abraham, Isaac and Jacob; it includes both 
those who are dead to us, and those who live upon the 
earth. Materialism denies the truth of the Savior's asser- 
tion. " Let God be true, and every man a liar." 

4. "And he said unto Jesus, Lord, remember me when 
thou comest into thy kingdom. And Jesus said unto him, 
Verily I say unto thee, to-day shalt thou be with me in 
paradise." (Luke 23: 42, 43). 

The Savior consoles the dying penitent thief by assuring 
him that within a few hours he would be with him in par- 
dise. The term paradise is of Persian origin, and was 
primarily used to denote " a pleasure garden, with parks 
and other appendages." This term is found only three 



i 



BIBLE VS. MATERIALISM. 



times in the authorized version of the Bible. It is em- 
ployed in the Septuagint to represent the Garden of Eden, 
and, figuratively, signifies a place or state of bliss. In the 
text under consideration, it is employed to indicate the 
state of felicity into which the spirits or souls of the right- 
eous enter at death. In fact, this is the meaning of " par- 
adise 55 in common acceptation among the Jews. The lan- 
guage of the Savior to the thief on the cross proves most 
conclusively that the human spirit exists in a state of con- 
sciousness after death. Xot content with the plain and ob- 
vious import of this text, which at once subverts the entire 
system of Materialism, the advocates of this senii-Saddu- 
cean theory, change the punctuation, placing a comma im- 
mediately after to-day. They read this text as follows: 

" Verily, I say unto thee to-day, thou shalt be with me 
in paradise.-' 

This construction most evidently perverts the true intent 
of the Savior's language. It must be manifest to every 
philologist that, if the word to-day be so construed as to 
qualify the verb say, the Savior's language is rendered un- 
warrantably tautological. The words to-day, this day, now, 
at present, etc., can never, with any sense of propriety, be 
employed to qualify verbs in the present tense, unless pres- 
ent time be contrasted with past or future. Evidently, no 
such contrast was intended by the author of this passage. 
Hence, either the adverb to-day [Greek, semeron] is redund- 
ant, cr else the common construction exhibits the true in- 
tent of this text. In laboring to save a sinking system, 
Materialists sometimes assume that the thief did not die 
until after the expiration of the day on which the Savior 
uttered the language of the passage now under considera 
tion. This assumption, however, is entirely groundless. 
The law of God to the Jews respecting the disposition of 
crucified malefactors is found in Deut. 21:22, 23: "And 



THE INTERMEDIATE STATE. 



73 



if a man have committed a sin worthy of death, and he be 
to be put to death, and thou hang him on a tree; * * * 
but thou shalt in any icise bury him that day." 

The reader will observe that the law of God required 
that the malefactor should be both dead and buried before 
the expiration of the day on which he was afhxed to the 
cross. "Among the Romans, the prisoner remained upon 
the cross often until his body fell to the earth by its own 
weight; but in the province of Judea, the Jews were per- 
mitted, in obedience to the precept of their law, to termin- 
ate the sufferings of the malefactor before sundown. This 
was effected in various ways: sometimes by setting fire to 
the foot of the cross; and, at others, by breaking the limbs 
with a hammer, or piercing the body with a lance." And 
before the expiration of that ever-memorable day on which 
the blessed Redeemer laid down his life for the redemption 
of the world, the thief was happy with his immaculate 
Savior in the enjoyment of the delights of paradise. 

5. ''And whosoever liveth and believeth in me, shall 
never die:' (John 11: 26). 

The saints of the Lord, according to the explicit testi- 
mony of the Savior in this text, shall live forever. The 
demise of the body is an event which happens alike to the 
righteous and the unrighteous; "one event happeneth to 
them all." The life of the body becomes extinct at death; 
hence, this text clearly proves the immortality of the hu- 
man spirit. "And whosoever liveth and believeth in me" said 
Jesus, "shall 2>ever die;" but Materialism affirms that all 
who live and believe in the Savior, shall surely die, and 
become unconscious. Thus Materialism pointedly contra- 
dicts and endeavors to render null and void a positive dec- 
laration of the blessed Redeemer, bearing the richest con- 
solation to the children of God. 

The advocates of Materialism sometimes assume that in 



74 



BIBLE TS. MATERIALISE. 



this passage the Savior refers to the saints who will be 
alive on the earth at the appearing and kingdom of Jesus 
Christ, and who will be changed without seeing death. To 
sustain this notion, they read the text as follows: "And 
whosoever liveth and believeth in me (at the resurrection), 
shall never die." This supplement is without the shadow 
of authority, and seems to betray a disposition to wrest the 
Sacred Scriptures in order to render them subservient to 
the interests of a favorite dogma. " Ye shall not add unto 
the word which I command you, neither shall ye diminish 
aught from it," saith the Lord. " If any man shall add 
unto these things, God shall add unto him the plagues that 
are written in the book." (Rev, 22: 18). 

6. "And as Peter knocked at the door of the gate, a 
damsel came to hearken, named Rhoda. And when she 
knew Peter's voice, she opened not the gate for gladness; 
but ran in, and told how Peter stood before the gate. And 
they said unto her, Thou art mad. But she constantly af- 
firmed that it was even so. Then said they, It is his angel." 
(Acts 12: 13-15). 

The belief in disembodied spirits is coeval with the his- 
tory of man, and is fully sanctioned by the teachings of 
the Sacred Oracles. The disciples of Jesus, who were con- 
vened at the house of Mary, the mother of John, whose 
surname was Mark, being apprised of the incarceration of 
Peter, did not suppose that he had escaped from the prison 
alive; hence, they concluded the damsel did not hear Peter 
speak as she affirmed.. TThen she, however, persisted in the 
truthfulness of her affirmation, the disciples, doubtless con- 
cluded that Peter had been murdered in prison, and that 
his spirit had made its appearance to communicate some 
important intelligence. It was an opinion among the Jews, 
according to Philo, that the departed souls of the saints 
officiate as ministering angels. This text furnishes con- 



THE INTERMEDIATE STATE. 



75 



elusive evidence that the disciples of Christ, in the days of 
the apostles, believed that the spirit of man survives the 
death of the body, and that it may exist independent of the 
body. 

7. Acts 23: 6-8. " But when Paul perceived that the one 
part were Sadducees, and the other Pharisees, he cried out 
in the council, Men and brethren,I am a Pharisee, the son 
of a Pharisee: of the hope and resurrection of the dead I 
am called in question. And when he had so said, there 
arose a dissension between the Pharisees and the Saddu- 
cees: and the multitude was divided. For the Sadducees 
say there is no resurrection, neither angel nor spirit, but 
the Pharisees confess both." This passage exhibits three 
of the grand issues between the Pharisees and the Saddu- 
cees. The Pharisees believed in the existence of angels 
and disembodied spirits, and, hence, they also embraced 
the doctrine of a future life; but, " the Sadducees say that 
there is no resurrection, neither angel, nor spirit." Touch- 
ing these cardinal points of difference between these two 
sects of the Jews, the Apostle Paul cried out before the 
Jewish Sanhedrim, " I am a Pharisee." Hence, the faith 
of Saul of Tarsus respecting spiritual existence and the 
resurrection of the dead, underwent no change when he 
embraced Christianity. In relation to these grand issues, 
Paul was a Pharisee both before and after his conversion to 
Christ. But we unhesitatingly affirm that the Apostle Paul 
neither believed nor taught any religious sentiment not 
sanctioned by the Scriptures of divine truth. Consequent- 
ly, we are led to the irresistible conclusion that the doc- 
trine of the Pharisees touching the existence of angels 
and spirits is sanctioned by the Sacred Oracles of Heaven. 
Hence, Materialists must either charge the Apostle Paul 
with ignorance or deceit, or else concede that the Phari- 
sees were correct in their views respecting spiritual exist- 



76 



BIBLE TS. MATERIALISM. 



ence. Which horn of this dilemma will Materialists take ? 
Now, no intelligent Christian can deny that the Pharisees 
believed in the existence of the spirit of man as a living, 
intelligent entity after the death of the body. After the 
Apostle Paul had openly avowed before the Jewish coun- 
cil that he was a Pharisee, " the scribes that were of the 
Pharisees' part arose, and strove, saying, We find no evil 
in this man, but if a spirit or angel hath spoken to him, 
let us not fight against God." Hence, the Pharisees be- 
lieved that disembodied spirits possess consciousness and 
intelligence. Both sacred and profane history fully attest 
the truthfulness of this declaration. In his account of the 
Maccabees, Josephus says, " They who lose their lives for 
the sake of God, live unto God, as do Abraham, Isaac and 
Jacob, and the rest of the patriarchs." In Shemoth Rabba, 
we have the following explicit testimony relative to this 
subject: 

" Rabbi Abbin saith, ' The Lord said unto Moses, Find 
me out ten righteous persons among the people, and I will 
not destroy thy people. Then said Moses, Behold, here 
am I, Aaron, Eleazer, Ithamar, Phineas, Caleb and Joshua. 
But God said, Here are but seven; where are the other 
three? When Moses knew not what to do, he said, O 
eternal God, do those live that are dead? Yes, said God. 
Then said Moses, If those that are dead do live, remember 
Abraham, Isaac and Jacob.' " The Pharisees most assur- 
edly believed in the conscious existence of the human 
spirit after death, and concerning this very matter the 
Apostle Paul exclaimed, " I am a Pharisee.' 1 This text 
furnishes the most positive and irresistible evidence against 
the dogma of human Materialism. 

8. Rom. 7: 38, 39. "Fori am persuaded that neither 
death, nor life, nor angels, nor principalities, nor powers, 
nor things present, nor things to come, nor height nor 



THE INTERMEDIATE STATE. 



77 



depth, nor any other creature, shall be able to separate us 
from the love of God, which is in Christ Jesus our Lord." g 
The phrase, " the love of God," is used in the Sacred 
Scriptures to denote both the love that God bears to man, 
and the love exercised on the part of man of which God is 
the object. That this expression is employed in the latter 
sense in the passage under consideration^ is evident from 
the context. Let us step back from this text to the 35th 
verse: "How readest thou?" "Who shall separate us 
from the love of Christ? Shall tribulation, or distress, or 
persecution, or famine, or nakedness, or peril, or sword? " 
Certainly the Apostle did not design to ask whether any of 
these things would destroy the love of Christ to the saints. 
"Xay," says he, " in all these things toe are more than con- 
querors, through him that loved us." The Apostle Paul 
deemed all the adverse influences and ungodly powers in 
the universe incompetent to extinguish the love of God 
from the soul of the faithful disciples of Jesus. Accord- 
ing to this testimony, even death itself is unable to sepa- 
rate us from the love God; hence, the righteous love God 
after they depart this life, and, therefore, death is not the 
extinction of being, as the advocates of Materialism falsely 
affirm. 

9. 1 Cor. 15: 35, 36. "But some man will say, How are 
the dead raised up? and with what body do they come? 
Thou fool, that w^hich thou sowest is not quickened except 
it dieP John 12: 24: "Verily, verily, I say unto you, ex- 
cept a corn of wheat fall into the ground and die, it abid- 
eth alone; but if it die, it bringeth forth much fruit." 
Jesus and Paul both plainly teach that as a grain must die 
before it will reproduce, so also man must die in order to 
a resurrection, and the enjoyment of the fadeless honors 
of an endless life in heaven. Materialists affirm that the 
life of the entire man, body, soul, and spirit, becomes ex- 



73 



BIBLE VS. MATERIALISM. 



tinct at death. This sentiment, however, is without the 
shadow of evidence from the word of God. The Savior 
and the Apostle Paul both teach that man dies, and that 
unless a grain of wheat die, it will never vegetate. ls"ow, 
every farmer's boy twelve years of age, who is possessed 
of common intelligence, well knows that if the life of the 
entire grain becomes extinct, it will never grow. The body 
of the grain dies and decays, but the germ or heart of the 
grain continues to live until the new plant begins to de- 
velop. So man dies; his body returns to dust, but his 
spirit returns to God, and continues in existence, thus pre- 
serving his identity. 

Materialism evidently precludes the possibility of the 
resurrection of the dead. This will appear obvious to the 
reader by a little reflection. As the grain of wheat can 
not vegetate unless the germ remains vital, so neither can 
man be raised from the dead unless his spirit continues in 
existence after death. Materialists assert that death im- 
plies total extinction of being. Hence, when Adam died, 
according to Materialism, he was in the exact condition in 
which the creation found him. Adam, then, has no exist- 
ence as man, consequently, it must be evident to all, that 
without a new creation he never can exist as man. It is 
obvious to every intelligent person, that if it required a 
creation to make man from the dust at first, it will require 
a re-creation to make him from the dust again. Therefore, 
he will of necessity be a new being, and, hence, it follows 
that we have no interest in a future life. This conclusion 
is logical and irresistible. Hence, we affirm, without fear 
of successful contradiction, that Materialism involves the 
positive denial of the resurrection. The advocates of Ma- 
terialism allege that the same particles of matter that com- 
pose the bodies of men now, will also constitute their bod- 
ies in the resurrection state; and, hence, they conclude that 



THE INTEKMEDIATE STATE. 



79 



man's identity will be preserved. This reasoning, howev- 
er, is utterly fallacious. The sparkling diamond and the 
jet-black coal upon the hearth, are composed of the same 
material, but they are not one and the same thing. 

Again: It is a well-established scientific fact, that the 
particles of matter composing the human body are con- 
stantly changing. Our bodies are constantly wasting away; 
and, hence, the necessity of food to supply this continued 
waste. The matter of our bodies is not now what it was 
ten years ago. Hence, there is nothing in matter to pre- 
serve the identity of man. It is the spirit of man that 
constitutes his real identity. From the premises now be- 
fore us, it is evident that the same particles of matter are 
at different times in different bodies; consequently, the 
same particles of matter may constitute, in whole or in 
part, the bodies of different individuals at death. Hence, 
according to Materialism, the bodies of some men must of 
necessity be defective in a future state. For it is as utterly 
impossible for the same particles of matter at the same 
time to constitute a part of two or more different bodies, 
as it is for hills to exist without hollows; as impossible as 
it is for God to lie, or to deny himself. Hence, the system 
of Materialism, which alleges that the very identical mat- 
ter now composing each human body must be reorganized, 
and constitute the body in a future state, makes the resur- 
rection of the dead utterly impossible. According to this 
system, there may be a new creation, but a resurrection is 
wholly out of the question. 

But, while Materialists aver that the identical matter 
composing the body of man at death, will constitute his 
immortalized body in the resurrection state, the Apostle 
Paul, on the contrary, testifies as follows: "Thou fool, that 
which thou sowest is not quickened except it die. And 
that which thou sowest, thou sowest not that body that shall 



80 



BIBLE VS. ^MATERIALISM. 



~beP The immortalized spiritual body, according to Paul, 
is not the same body that goes into the grave. Material- 
ism, however, asserts that they are one and the same body. 
Reader, which shall we believe? The Apostle Paul em- 
ployed, as a figure to illustrate this subject, the grain 
which is sown in the earth, and out of which springs the 
new grain. Doubtless, only a small portion of a grain of 
wheat springs up, and forms a part of the new grain; the 
major part is decomposed and remains in the ground. It 
is not needed in the new body of the wheat, and is not 
called forth again. We do not know what part of our 
present body will enter into the composition of the new, 
on the morning of the resurrection. According to the 
teaching of the Apostle Paul, it is wholly unnecessary that 
the same particles of matter composing our present bodies 
should enter into the formation of the new. The Bible 
abundantly teaches that death, with respect to man, is a 
putting off of this tabernacle or body, and, therefore, it 
implies a separation of spirit and matter; hence, the res- 
urrection is a re-union of the spirit with matter. We have 
already alluded to the fact that our bodies are constantly 
changing in the present life; and as the same particles of 
matter are not necessary to the union of spirit and body in 
life, so we rationally conclude that they are unnecessary to 
a re-union or resurrection. The language of the Savior 
and the Apostle Paul in the texts now under consideration, 
fully demonstrate that the system of Materialism is a 
human dogma without a shade of support or sanction from 
the teachings of the Sacred Oracles of heaven. 

10. 1 Cor. 15: 44: "There is a' natural body, and there 
is a spiritual body." The saints at the resurrection will be 
invested with spiritual bodies, but it must be apparent to 
all, that a spiritual body is only a body and not a spirit. 
As there is a manifest distinction between the " natural 



THE INTERMEDIATE STATE. 



61 



boay " and the spirit which dwells in it as a tabernacle, so 
also the spiritual bodies in which the saints are to be raised 
are not identical with the spirits which will inhabit them. 
For the spiritual bodies promised to the saints at the res- 
urrection are but the habitations of " the spirits of just 
men made perfect." And as the natural body without the 
spirit is dead, and can not make a living man, so neither 
can the " spiritual body " without the spirit constitute an 
immortal saint. The spirit at death returns to God, await- 
ing a glorious union with an immortalized body. 

In reference to the body the Apostle says: "It is sown 
in corruption, it is raised in incorruption." (1 Cor. 15: 42). 
But why is it sown in corruption? Evidently because it is 
sown a natural body. And why is it raised incorruptible? 
Most certainly because it is raised a spiritual body. A spir- 
itual body is incorruptible and, consequently, immortal, 
because it partakes of the nature of sjjirit. "God is spirit," 
(John 4: 24) and, hence, He is immortal, but man was 
made in the image of God (Gen. 1: 27), and as a being 
wholly material can not be the image of a being that is en- 
tirely spiritual, it follows that man possesses a spiritual 
nature which is immaterial and incorruptible. In the res- 
urrection, the bodies of the saints will be made spiritual, 
and, hence, they will be immortalized \ and thus will be- 
come fit habitations for their incorruptible spirits. Mate- 
rialism must either reject the positive testimony of the 
Bible that man was created in the image of God, or else 
assume that God is a material being, and not spirit, as 
Christ declares. 

11. 2 Cor. 4: 16-18: "For which eause we faint not; but 
though our outward man perish, yet the inward man is re- 
newed day by day. For our light affliction, which is but 
for a moment, worketh for us a far more exceeding and 
6 



82 



BIBLE VS. MATERIALISM. 



eternal weight of glory; while we look not at the things 
which are seen, but at the things which are not seen: for 
the things which are seen are temporal, but the things 
which are not seen are eternal." The Apostle Paul three 
times employs the phrase "inward man," to designate 
man's spiritual nature. This expression is used for spirit 
in Eph. 3:16: "That he would grant you according to the 
riches of his glory to be strengthened with might by his 
Spirit in the inner man" The same expression also occurs, 
Rom. 7: 22, 23: " For I delight in the law of God, after 
the inward man; but I see another law in my members 
warring against the law of my mind, and bringing me into 
captivity to the law of sin which is in my members." Here 
the phrases " inward man " and "mind" are used synony- 
mously, and the outward man is denominated the " mem- 
hers." These two parts of man are contrasted in the fol- 
lowing chapter under the terms "flesh" and " spirit P 
Hence, we must inevitably conclude that the phrase " out- 
ward man " is employed in the Sacred Scriptures to denote 
the flesh or body of man, while the expression " inward 
man " signifies the mind or spirit of man. The "inward 
man " or spirit, according to the teaching of the Apostle 
Paul, may be renewed or invigorated, while the "outward 
man " or body is enfeebled and perishing \ Hence, the body 
and spirit of man do not share the same fate at death. 
They are as distinct as heaven and earth. The body de- 
rives its life from the spirit, and when separated from it, 
death is the result. But the Apostle plainly teaches that 
the spirit survives the death of the body. In relation to 
things spiritual and heavenly, the Apostle Paul says, 
" "While we look not at the things which are seen [including 
the outward man or body with all its various members], 
but at the things which are not seen [including the inward 
man or spirii\\ for the things which are seen [the body 



THE INTERMEDIATE STATE. 



83 



etc.], are temporal, but the things which are not seen [the 
spirit, etc.], are eternal." The import of this language 
is too obvious to be misunderstood. 

TTe will present our argument drawn from the language 
under consideration in the form of a syllogism as follows: 
1. Things which are not seen, which are not cognizable by 
the senses, are eternal. 2. The spirit of man is not seen — is 
not cognizable by the senses. 3. Therefore the spirit of 
man is eternal. This reasoning is both scriptural and logi- 
cal, and the argument here adduced bids defiance to all 
the ingenuity and witticism of the advocates of human 
Materialism. 

It is arrogantly asserted by Materialists that the inward 
man of Paul could not be an immortal spirit, for immor- 
tallity, it is alleged, can not be renewed. Yet, these same 
theologians confidently assure us that the " inward man " 
of which the Apostle speaks is Christ in the saints, the 
hope of glory. Col. 1: 27. That is, Jesus Christ in the 
children of God is renewed, hence, of course, he is mortal! 
But Jesus Christ dwells in his saints only by his Spirit; 
therefore, according to Materialism, the Spirit of Christ is 
mortal! I Thus, this false system of human device teaches 
that the Lord of glory, who has been coronated at the 
right hand of the Majesty in the heavens, and of whom 
Paul declares, Rom. 6: 19: "Being raised from the dead, 
he dieth no more," is mortal, and, hence, of course, is lia- 
ble to the pains of death! ! Such is Materialism. We have 
already fully shown that the inward man is the human 
spirit. Psalms 51 : 10: " Rexew a right spirit within me." 
This spirit is, then, the " inward man " which is renewed. 
Again: Eph. 4: 23: "And be renewed in the spirit of 
your own mind." Rom. 12: 2: "And be not conformed to 
this world: but be ye transformed by the renewing of your 
minds" It is then, the spirit which is denominated the 



84 



BIBLE VS. MATERIALISM. 



" inner man," which may be renewed day by day. The 
testimony presented in the text under examination in favor 
of the continued existence of the spirit, is overwhelming 
and unimpeachable. . 

12. 2 Cor. 5: 6, 8: " Therefore we are always confident, 
knowing that, whilst we are at home in the body, we are 
absent from the Lord. We are confident, I say, and will- 
ing rather to be absent from the body, and to be present 
with the Lord." The language of this text, it would seem, 
is sufficiently plain without note or comment. The reader 
will observe that at one and the same time the saints are 
absent from the body, and present with the Lord. Hence, 
their residence in the body and absence from the Lord, are 
contemporary considerations, as also their presence with 
the Lord and absence from the body. Will Materialists 
please tell us when the saints are absent from the body and 
present with the Lord? It can not be before death, for then 
we are at home in the body, and, hence, as Paul declares, 
"we are absent from the Lord;" it can not be at the resur- 
rection of the dead, nor beyond the final judgment, for 
then no separation from the body takes place; hence, the 
Apostle must allude to the period between death and the 
resurrection, during which time the spirit of the righteous 
man is absent from the body and present with the Lord. 
It is sometimes assumed that the term body in this text re- 
fers to the Church of Christ; but this renders the passage 
none the more favorable to the doctrine of Materialism, 
for the saints are never " absent " from the Church of 
God, unless, indeed, it be between death and the resurrec- 
tion. So, in either case, we have the voice of inspiration 
against the dogma of human Materialism. But we ask, to 
what does the pronoun we in this text refer? Certainly not 
to the body of Paul, else he desired that his body might 
be absent from itself ! The we of which Paul speaks rep- 



THE IXTEE^TEDIATE STATE. 



85 



resents something which can be separated from the body, 
and exist in the presence of Christ, while the body from 
which it i> absent is mouldering in the grave. The mind 
of man, while in the body, is never said to be absent from 
the body, and though the Apostle declares while under 
bonds at Rome, that he was with the brethren in spirit at 
Colosse, yet he by no means intimated that his spirit was 
absent from his body. The spirit is not absent from the' 
body until death, "for the body without the spirit is dead;'" 
James 2: 26, From the premises now before us, it is evi 
dent that the mind of man to which the pronoun we in this 
text refers may exist independent of the body, for it can 
be separated from it, and in the absence of the body exist 
in the presence of the Lord. Therefore, the mind or spirit 
of man is neither breath, nor electricity, nor is it an elimin- 
ation of the body, or the result of a peculiar organization 
of matter; but it is an entity separate and distinct from 
the body and may exist independent of it. 

13. 2 Cor. 1-2: 2: "I knew a man in Christ about fourteen 
years ago, (whether in the body, I can not tell; or whether 
out of the body, I can not tell: Godknoweth:) such an one 
caught up to the third heaven." The Apostle here con- 
templates man in two states — one in the body and one out 
of the body. " I knew a man,*' says Paul, " whether in the 
body or out of the body I can not tell." Materialists tell 
us that the term man never refers to the human spirit, or 
to any principle which may exist independent of the body. 
Bible vs. Tradition, pp. 50, 57: "We have proven that the 
term man comprehends his whole nature. There can not 
be found one single passage, that, properly expounded, af- 
fords even an inference that man in his natural state is im- 
mortal, or that he, the man, has an existence separate from 
the body" If this declaration in this grand masterpiece of 
Materialism be true, then we ask how the man can be out 



86 



BIBLE YS. MATERIALISM. 



of the body? According to this newly modeled theory of 
ancient Sadducism, the Apostle was but telling "old wives' 
fables," when he spoke of man in the body and out of the 
body. In the vocabulary of Materialism, the man is the 
body — is composed wholly of organized matter, hence, the 
advocates of this system have no use for Paul's man out of 
the body. They vauntingly tell us that the doctrine here 
taught by the inspired Apostle is but a pagan fable. But 
we will hear another of these sage expositors touching the 
text under consideration. "Bible Truth Defender," p. 72: 
"Paul was often absent from, or out of the body, and still 
he was a living man." Wonderful discovery, truly ! Paul 
was all matter — all body, and yet he was often out of the 
body, and still lived! ! A fuller and more complete refu- 
tation of the doctrine of human Materialism could not 
easily be given than that which is exhibited in the text 
under notice. 

This testimony of the Apostle in support of the imma- 
teriality of the soul, and its existence as an entity separate 
and distinct from the body, can never be successfully con- 
troverted by all the learning and ingenuity of mortal man. 
In Bible vs. Tradition, p. 154, we have the following expo - 
sition of this text: "Paul's expression, 'whether in the 
body or out of the body,' seems to imply that Paul did not 
know whether his nature, or body, was changed from a cor- 
ruptible to an incorruptible state, to enable him fully to 
appreciate the enjoyments of paradise, for flesh and blood 
and pain were unfit for, and could hardly realize the scen- 
ery and enjoyments of, paradise." Now, mark it — the 
phrase " out of the body," according to Materialism, im- 
plies that the body is changed, hence, of course, the ex- 
pression " out of the house," Lev. 15: 38, implies that the 
house was changed, and the words of Jesus, John 17: 15: 
"I pray not that thou shouldst take them out of the world" 



THE INTERMEDIATE STATE. 



87 



simply means, "I pray not that the world may be 
changed!!" Superb logic, truly! This, kind reader, is 
but a . specimen of the sublimated sophistry used in defense 
of the false system of Materialism. 

14. Phil. 1: 21-23: " For to me to live is Christ, and to 
die is gain. But if I live in the flesh, this is the fruit of 
my labor, yet what I shall choose I know not. For I am 
in a strait betwixt two, having a desire to depart, and to be 
with Christ; which is far better." The Apostle here most 
evidently contrasts his life in the flesh with his existence 
out of it. And though he deemed it far better for him, 
that he should depart and be with Christ, yet to abide in 
the flesh was more needful for his brethren; hence, he was 
in a strait between the two, not knowing what to choose* 
For in case he should depart, and be with Christ, which 
he preferred, his brethren would, in consequence, be the 
losers; therefore, the Apostle was perplexed in choosing 
between living in the flesh, and departing and being with 
Christ. Said Paul to his brethren, " Nevertheless to abide 
in the flesh is more needful for you." But why more need- 
ful for the Philippian brethren for Paul to abide in the 
flesh? Let the Apostle answer. " For your furtherance and 
joy of faith." Hence, though the departure of Paul would 
be gain to him, it would evidently be loss to his brethren; 
for had the Apostle taken his departure, those brethren, at 
the same time he would be " with Christ," would need 
him " for their furtherance and joy of faith." The con- 
clusion is then inevitable, that had the Apostle died when 
he wrote to his brethren at Philippi, he would have been 
" with Christ," while they yet lived in the flesh, and, 
hence, the time to which the Apostle here alludes is prior 
to the resurrection. From the premises now before us, we 
are necessarily led to conclude that the righteous, though 
absent from the body, are present with the Lord, and, con- 



85 



BIBLE VS. MATERIALISM. 



sequently, that death does not terminate the existence of 
man. If this text does not teach that man may exist in 
two states — one state in the flesh, and one state out of the 
flesh — then certainly no language is of unequivocal im- 
port. • The advocates of Materialism, in order to evade the 
plain and positive teaching of divine inspiration, not only 
pervert the obvious meaning, but even misquote the lan- 
guage of the text under consideration. In Bible vs. Tra- 
dition, p. 136, the first part of the text is quoted as fol- 
lows: " For me to live is Christ; but to die is gain, v where- 
as the true rendering is, " For to me to live is Christ, and 
to die is gain." Thus it will be seen that the particle "to" 
before "me" is entirely omitted, while the eonjimetion/or, 
or Greek gar, is converted into a preposition. Thus Ma- 
terialists " take from the words " of God's Holy Book in 
order to harmonize the teachings of divine revelation with 
their peculiar views. But let us again revert to the Apos- 
tle's language in the first part of the text. k, For to me to 
live is Christ, and to die is gain;' 3 or, which is of the same 
import, "For to live is Christ to me, and to die is gain."' 
Or, by supplying the ellipsis in accordance with the rules 
of language, " For to live is Christ to me, and to die is gain 
tome/ 1 The terms Christ and gain in this passage sustain 
exactly the same grammatical relation; hence if, as Paul de- 
clares, it was Christ to him to live, it was also gain to him 
to die. This position no good linguist will for a moment 
call in question. Therefore, it was Paul, and not Christ, 
to whom it would be gain to die. In the same learned 
work from which we have just quoted, we read en page 145, 
"We consider this a fair translation of the 23d verse: c I 
am perplexed which of the two to choose, life or death, 
but I have an earnest desire respecting the returning and 
being with Christ, which is greatly to be preferred.' " A 
more glaring perversion of the word of God is not often 



THE IXTEE^IEDIATE STATE. 



89 



seen than that exhibited in this pretended translation of the 
original text. We say pretended translation, for there is 
but little likeness between this awkward reading and the 
Apostle's language. We are also told that the Greek term 
analusai, "to depart/' refers to Christ, while the term einai, 
" to be," relates to Paul! Now, every one who has the 
slightest acquaintance with the Greek language, well knows 
that the term analusai and einai sustain the same gram- 
matical relation, and must refer to the same^omi as a sub- 
ject. " For I am in a strait between the two. having a de- 
sire {els to analusai) for departing, and (sun Christo einai) 
being with Christ,*' doubtless exhibits the true intent of 
this passage. But, again, Bible vs. Tradition, p. 145: ' ; An- 
alusia, which we translate the returning, and refer it to 
Christ, is from analuo ; ana, signifies 'again,' luo, 'to loose,' 
to loose again. This word can not receive any secondary 
meaning that is at variance with its radical import. Ana 
involves the idea of repetition, and we ask the candid 
reader, had Paul ever been loosed before, in the sense of 
dying, so that he could be loosed again in the same man- 
ner as at first? That is, die again a second death. (That 
would be three deaths). If you say nay, then we say 
Paul could not possibly refer this word to himself, but re- 
ferred it to the person spoken of in the very next word but 
one, as it occurs in the Greek text. He earnestly desired 
the ancdusia and with Christ to be; that is, he wrote of the 
loosing again of Christ/' Will this learned gentleman 
please tell us when Christ was bound? But we are told 
that the Greek term ancdusia is here properly rendered the 
returning, which, it is affirmed, relates to Christ and not to 
Paul. 

The abettors of Materialism, it would seem, are so ac- 
customed to pervert and even manufacture Scripture testi- 
mony, that they have coined out a Greek word, and then 



90 



BIBLE VS. MATERIALISM. 



defined it suitable to their own liking! The term analusia 
is not found in classical literature. ls"or can the original 
term analusai, which is here properly rendered '-to de- 
part," in any wise, without a palpable violation of the es- 
tablished laws of language, be referred to Christ. But, the 
objector asks, " Had Paul ever been loosed before in the 
sense of dying? " This same term, in its substantive form, 
occurs in 2 Tim. 4: 6: "For I am now ready to be offered, 
and the time of my [analusis] departure is at hand." The 
term anahcsis, by Materialists is here rendered dissolution. 
" The time of my dissolution is at hand." Will the advo- 
cates of Materialism refer the term dissolution to Christ? 
If not, we would ask, " Had Paul ever been dissolved be- 
fore? " If not, then, according to Materialists, this word 
can not possibly refer to Paul! ! Romantic logic, truly! 

Here Materialism is fairly caught in the meshes of its 
own net. But, we ask, does not the term dissolution, when 
predicated of man, imply death? So declare all the lexi- 
cographers of note, without exception. Could Paul be 
dissolved without dying? By no means. Then, whether 
we employ the term dissolution, or the term death, in the 
last text quoted, the meaning is the same. Yet, we are 
told that the term analusis never signifies " departure in the 
sense of dying." See Bible vs. Tradition, p. 146. Surely 
consistency is a precious gem. In the expression of Paul, 
" Having a desire to depart and to be with Christ," it must 
be at once obvious to every English scholar, that the two 
infinitives " to depart" and " to be" connected by the con- 
junction and, must necessarily refer to the same subject. 
Paul desired to depart, and Paul desired to be with Christ. 
Neither the Authorized Version nor the original text will 
admit of any other rational construction. 

But, again, in relation to this text, in a work entitled 
" Bible Examiner," p. 22, App., we read as follows: "For 



THE INTERMEDIATE STATE. 



91 



I am in a strait betwixt two, [Betwixt two what? Do you 
say whether to live or die? I think not, but] having a de- 
sire to depart and to be with Christ, which is far better 
than either to live in the flesh or die. The contrast, I ap- 
prehend, is not between life or death, but between life and 
death on the one hand, and being with Christ on the other."/ 
Now, with this sophistical reasoning before us, let us again 
look at the text. " For to me to live is Christ, and to die 
is gain." [Xow, mark — life and death are here con- 
trasted]. But, if I live in the flesh [life again in contrast 
with death] this is the fruit of my labor; yet what I shall 
choose [life or death] I know not. For I am in a strait 
between the two, [What two things? Answer — life and 
death, which the Apostle is contrasting, the only two 
things named to which the adjective "two" can possibly re- 
late], having a desire to depart and to be with Christ [on 
the other hand] which is far better [for me]; nevertheless, 
to abide in the flesh [on the other hand] is more needful 
[or better] for you." 

Now, we appeal to the candid reader to say, if the ex- 
pression " to depart and be with Christ " is not here used 
in contrast with the phrase, " to abide in the flesh." And 
does not the word "depart" here signify "to die" and are 
not the phrases "to live" "to live in the flesh" and "to etbide 
in the flesh " of equivalent import? No . intelligent, un- 
biased person can respond in the negative. But we are 
told the phrase "to abide in the flesh" refers to the Phiiip- 
pian brethren, and not to Paul. Fortunately, however, the 
Apostle himself settles this matter. Hear his testimony: 
" Nevertheless, to abide in the flesh is more needful [or 
better] for you. And having this confidence [or ' being 
firmly persuaded of this,' which is a better version], I 
know that I [not the Philippian brethren, but I Paul] shall 
abide and continue with you all, for your furtherance and 



92 



BIBLE VS. MATERIALISM. 



joy of faith." Here we have Materialism against Paul. 
Which shall we believe? 

The Apostle, then, expressly teaches that it would be 
gain to him to die, and, therefore, he earnestly desired to 
depart or die, and be with Christ; yet, for his brethren's 
sake, it would be better for him " to abide in the flesh," 
hence, he was in a strait between the two. This is evi- 
dently the true intent of this passage. And this testimony 
of the Apostle Paul can never be explained away nor set 
aside. If there is truth in divine revelation, then may we 
rest assured that the Apostle here teaches the conscious 
existence of man after death. 

15. 1 Thess. 4: 14: "For if we believe that Jesus died 
and rose again, even so also them who sleep in Jesus will 
God bring with him." Here we are plainly taught that the 
Lord, when he comes in judgment, " will bring with him " 
the faithful saints who have fallen asleep in Jesus. Hence, 
the departed saints must be " present with the Lord " be- 
fore he comes in judgment, else they could not then be 
brought with him. If death is the extinction of being, as 
Materialism declares, then the saints who sleep in Jesus do 
not exist. How, then, can they be brought with the Lord? 
Will the Lord bring with him that which has no existence 
in heaven, earth or hell ? How can the saints, we ask again, 
be brought with the Lord? Let Paul tell: "We are confi- 
dent, I say, and willing rather to be absent from the body, 
and to be present with the Lord," 2 Cor. 5: 8. Again, " I 
am in a strait between the two, having a strong desire to 
depart and to be with Christ," Phil. 1: 23. Paul, then, 
with all the departed saints is now absent from the body 
and present with the Lord, and shall be brought with him 
when "he is revealed from heaven with his mighty 
angels " to take vengeance on the ungodly, and to be glo- 
rified with his saints. 



THE INTERMEDIATE STATE. 



93 



16. 1 Thess. 5: 10: "Who died for us, that whether we 
wake or sleep, we should live together with him." The 
term sleep in this text must either signify natural sleep, 
spiritual sloth or death. It most certainly does not refer to 
natural sleep, neither can we suppose the Apostle to refer 
to religious stupor, for in that case he would teach that 
Jesus Christ died for us, that whether we be diligent or 
negligent, we should live together with him! To live with 
Christ implies Christian enjoyment, hence, while dead to 
righteousness, we can not in any sense live with Christ. 
Therefore, we rationally conclude that sleep in this text 
refers to natural death. The original term Jcatheudo, here 
rendered sleep, is not unfrequently used in the sense of "to 
die," as also the Greek gregoreo, here translated wake, is 
employed for the verb "to live." The passage then may be 
rendered as follows: "Who died for us, that whether we 
live or die, we should be happy together with him." This 
plain and rational exposition demonstrates the certainty of 
the conscious existence of departed saints; for though their 
bodies mingle in the dust of the earth, their spirits still 
live with Christ; sharing richly in the unspeakable joys of 
the paradise of the blest. Hence, death neither implies 
unconsciousness nor the extinction of being. For the de- 
parted saints still live happily with Christ. 

17. James 2: 26: "As the body without the spirit is dead, 
so faith without works is dead also." This text teaches 
the separation of the spirit and body of man at death, con- 
sequently, the spirit does not enter the grave with the 
body. Hence, when we say men are buried, reference is 
had simply to the body. The unfounded assertion of the 
advocates of Materialism, "that the whole man without 
exception of parts enters the grave," as before shown, is 
both suicidal to their own theory, and plainly contradictory 
to the express teaching of divine revelation. The Apostle 



94 



BIBLE T5. MATERIALISM. 



James teaches that the dead body is without the spirit, 
hence, of course, it is buried without the spirit. There- 
fore, the bodies only of the saints are said to be raised 
from the dead. We are then prepared to understand such 
scriptural expressions as the following: " There was Abra- 
ham buried" Gen. 25: 10. That is, the visible, outward 
man or body of Abraham, without the spirit, was buried. 
Again: Acts 2: 29: " David is both dead and buried, and 
his sepulcher is with us unto this day." That is, his body 
is both dead and buried, for his body only went into the 
sepulcher. And so of all the dead. But, says Materialism, 
" If the body without the spirit is dead, if the argument of 
James is worth any thing, then is the spirit without the 
body destitute of life also. Now, apply this, wherever the 
body and spirit are separated from each other, excepting 
in a figure, then both body and spirit are without life." 
Says Jesus to his disciples, Jchn 15: 5: "Without nie ye 
can do nothing," that is, according to Materialism, the dis- 
ciples could do nothing without Jesus, and, therefore, Jesus 
could do nothing without his disciples! Truly does the 
wise man declare " that men have sought out many inven- 
tions," and not the least pernicious is the doctrine of hu- 
man Materialism. 

18. 2 Peter 1: 13-15: " Yea, I think it meet as long as I 
am in this tabernacle, to stir you up, by jmtting you in re- 
membrance; knowing that shortly I must put off this my 
tabernacle, even as our Lord Jesus Christ hath shown me. 
Moreover, I will endeavor that ye may be able after my 
decease to have these things always in remembrance." The 
Apostle denominated his body a teibemacle, which served 
only as a temporary residence. As the Jewish tabernacle, 
and those who were called to officiate in it, were separate 
and distinct, and as the house and its inmates are never 
identical, so also the body and spirit of man are two dis- 



THE INTERMEDIATE STATE. 



95 



tinct things, the former serving only as a tabernacle, or 
movable dwelling place for the latter. The reader will 
note the expression of the Apostle, " while I am in this 
tabernacle." Now, it must be obvious to every one that the 
" tabernacle" is one thing, and the " J" which dwells in the 
tabernacle is quite another thing. With as much propriety 
might it be asserted that a man and the house in which he 
dwells are one and the same, as that the tabernacle and the 
" J" the inmate of the tabernacle, are identical. In con- 
templating his approaching dissolution, Peter declares, 
"knowing that shortly I must put off my tabernacle.'' 
Here, again, there is the most pointed distinction between 
the " I" and the " tabernacle" The " I" was in the tab- 
ernacle, and the same u I" put off the tabernacle; hence, 
the " I" is one thing and the " tabernacle " another. As a 
person and the garment which he puts off are distinct, and 
may exist independently of each other, so also the " I" 
and the " tabernacle" which is put off, are distinct, and the 
"I" still continues its existence when the " tabernacle" 
ceases to be its residence. If the "I" in this text does not 
refer to the spirit of the Apostle, we ask to what does it 
relate? "What is it but the spirit that puts off the body at 
death? Hear Solomon: " Then shall the dust return unto 
the earth as it was, and the spirit [the " I " in this passage, 
the " inward man "] shall return unto God who gave it. " 
EccL 12: 7. So Paul desired "to depart and be with 
Christ," not in a state of unconsciousness in the grave — 
for Christ is not in the grave, but in the felicitous regions 
of paradise or Abraham's bosom. The Greek term exodus^ 
which is rendered decease in the text under examination, 
literally signifies " going out " or " departure." 

" Moreover, I will endeavor that ye may be able, after 
my going out [of this tabernacle or body] to have these 
things always in remembrance." The Apostle, then, did 



96 



BIBLE VS. MATERIALISM. 



not anticipate the loss of his existence, he expected at 
death to go out of his body, and depart unto Christ. Death, 
according to Peter, is " putting off this tabernacle, or go- 
ing out of the body." This harmonizes with the teaching 
of the Apostle Paul in 2 Cor. 5: 1, 2 : " For we know that 
if our earthly house of this tabernacle were dissolved, we 
have a building of God, an house not made with hands, 
eternal in the heavens. For in this we groan, earnestly de- 
siring to be clothed upon with our house which is from 
heaven." The pronoun we in this text evidently represents 
something separate and distinct from the " tabernacle," or 
body of man. Hence, man is not all body, as Materialists 
affirm. During the present life, the spirit dwells or abides 
in the body, but at death it departs from, or goes out of, 
the body. Death is styled a departure in 2 Tim. 4: 6: 
" For I am now ready to be offered, and the time of my 
departure is at hand." It is the man proper, the " inner 
man," or spirit, that departs, and not the body. 

19. 2 Peter 2:9: " For the Lord knoweth how to deliver 
the godly out of temptation, and to reserve the unjust unto 
the day of judgment to be punished." Let it be noted that 
the ungodly are reserved unto the day of judgment, and it 
must be obvious to every rational mind that any thing 
which is reserved must have a bona fide existence. For 
that which does not exist can not be reserved. Let us for 
a moment look at the word reserve, as used in the Holy 
Scriptures. 2 Peter 3 : 7 : " But the heavens and the earth 
which are now, by the same word are kept in store, reserved 
unto fire against the day of judgment and perdition of un- 
godly men." The heavens and the earth are reserved, but 
most certainly they are not annihilated. Again: Acts 25: 
21: "But when Paul had appealed to be reserved unto the 
hearing of Augustus, I commanded him to be kept till I 
might send him to Caesar." Most assuredly Paul did not 



THE INTERMEDIATE STATE. 



97 



desire to be blotted out of existence in order that he might 
make his defense before Caesar. So likewise the lapsed 
angels are said to be " reserved unto the judgment of the 
great day," Jude 6 v. But these angels still exist. Hence, 
the death of the ungodly is not the extinction of their be- 
ing, as the Materialist affirms, else they could not be re- 
served. The Greek term kolazomenous, here translated "to 
be punished," indicates present and not future time, and 
the true meaning of the original text may be seen in the 
following version: "The Lord knoweth how to deliver the 
godly out of temptation, and to reserve the unjust lender 
punishment to the day of judgment." (See Revised Ver- 
sion). Therefore the ungodly, who have departed this 
life, are now under punishment, hence, we must inevitably 
conclude that they are conscious, for an unconscious being 
can not suffer punishment. This positive and irrefragable 
testimony of the Apostle should settle this whole subject 
to the day of eternity. 

Section III. Witch or Endor, jSTecromancy and De- 

monology. 

endor's witch. 

1 Sam. 27: 7-17: " Then said Saul unto his servants, Seek 
me a woman that hath a familiar spirit, that I may go to 
her, and inquire of her. And his servants said to him, Be- 
hold there is a woman that hath a familiar spirit at Endor. 
And Saul disguised himself, and put on other raiment, and 
he went, and two men with him, and they came to the 
woman by night: and he said, I pray the, divine unto me by 
the familiar spirit, and bring me him up whom I shall 
name unto thee. * * * Then said the woman, Whom 
7 



98 



BIBLE VS. MATERIALISM. 



shall I bring irp unto thee? And he said, Bring up Samuel. 

And when the woman saw Samuel, she cried with a loud 
Toice; and the woman spake to Saul, saying, TThy hast 
thou deceived me? for thou art Saul. And the King said 
unto her, Be not afraid; for what sawest thou? And the 
woman said unto Saul, I saw gods ascending out of the 
earth. And he said unto her, TV hat form is he of ? And 
she said, An old man cometh up; and he is covered with a 
mantle. And Saul perceived that it was Samuel, and he 
stooped with his face to the ground, and bowed himself. 
And Samuel said to Saul, why hast thou disquieted me, to 
bring me up? And Saul answered, I am sore distressed; 
for the Philistines make war against me, and God is de- 
parted from me, and answereth me no more, neither by 
prophets, nor by dreams; therefore I have called thee, that 
thou mayest make known unto me what I shall do. Then 
said Samuel, TTherefore then dost thou ask me, seeing the 
Lord is departed from thee, and is become thine enemy? 
And the Lord hath done to him, as he spake by me; for the 
Lord hath rent the kingdom out of thine hand, and given 
it to thy neighbor, even to David/' This passage speaks 
for itself. The reader will observe that this extract is a 
plain historical narration of facts, or realities. It is by no 
means a fictitious narrative. Hence, we are led to the irre- 
sistible conclusion, that Saul sought for a woman that had 
a familiar spirit, and that Samuel actually appeared and 
conA'ersed with Saul. He that denies these facts, impeaches 
the veracitv of the infallible TTord of the immutable G-od. 
]S"ow, at the time of this occurrence, the body of Samuel 
had been several years mouldering in the grave, hence, we 
conclude that it was the spirit and not the body of Samuel 
that appeared to Saul. This text furnishes incontroverti- 
ble evidence that death does not terminate the existence 
of man. 



THE INTERMEDIATE STATE. 



9? 



NECROMANCY. 

TVe will next introduce an argument against Materialism 
founded on the law of God enacted against necromancy, 
or consulting the dead. Deut. IS: 10, 11: "There shall not 
be found among you any one that maketh his son or 
daughter to pass through the fire, or that useth divination, 
or an observer of times, or an enchanter, or a witch, or a 
charmer, or a consulter with familiar spirits, or a wizard, 
or a necromancer" Again: Lev. 17:7: "And they shall no 
more offer their sacrifice unto devils; * "* * this shall 
be a statute for ever unto them throughout their genera- 
tions." From these texts it is evident that God did enact 
laws asrainst consulting the dead. But God does not en- 
act laws against nonentities, hence, the conclusion is irre- 
sistible that the dead were actually consulted; and, hence. 
death, when applied to man, does not imply extinction of 
being. This argument against Materialism is overwhelm- 
ing and, as we believe, irrefutable. 

DEMONOLOGY. 

TTe will close this chapter by presenting an argument 
against Materialism founded on the demonology of the 
Bible. The two Greek terms daimon and diabolos are 
both rendered devil in the Xew Version as well as in the 
version of King James. These words are not equivalent 
in meaning, and should not be translated by one and the 
same term. It is conceded by many of the first scholars 
that the term daimon should be translated by the English 
word demon. TVhat then, let us inquire, are demons? "Will 
the reader please note the following facts: 

1. The Bible represents demons as intelligent beings, pos- 
sessing the ability to speak, will and act. 

"And devils (demons) also came out from many, crying 



100 



BIBLE TS. 3IATEEIALISM. 



out, and saying, Thou art the Son of God. And rebuking 
them, he suffered them not to speak, because they knew 
that he was the Christ.*' (Luke 4: 41,Xew Version). "And 
Jesus asked him, saying, "What is thy name? And he said, 
Legion; because many devils (demons) were entered into 
him. And they besought him that he would not command 
them to go out into the deep. And there was there a herd 
of many swine feeding on the mountain: and they be- 
sought him that he would suffer them to enter into them. 
And he suffered them. Then went the devils (demons) out 
of the man and entered into the swine; and the herd ran 
violently down a steep place into the lake, and were 
choked." (Luke S: 30-34). Again: "Thou believest that 
God is one; thou doest well: the devils (demons) also be- 
lieve, and shudder." (James 2: 19, Xew Version). 

2. In the Sacred Oracles demons are called spirits. 

While it appears that the heathens used the word de- 
mons in both a good and a bad sense, it is certain that 
among the Jews this term was employed only to designate 
evil beings. In reference to the term demons, Barnes says: 
" In the Xew Testament the word is uniformly used to de- 
note evil spirits." (Xotes on 1 Cor. 10: 20). 

3. The Bible most emphatically teaches that demons are 
the spirits of the dead. 

Let us see. " They joined themselves also unto Baal- 
peor, and ate the sacrifices of the dead. * * * Yea, 
they sacrificed their sons and their daughters unto demons" 
(Psalms 106: 28, 37). 

Xow, it is obvious that the term demons is here used for 
the dead. Hence, David evidently understood demons to 
be the spirits of the dead. Isaiah also presents evidence 
to the same effect. "And when they shall say unto you, 
Seek unto them that have familiar spirits, and unto wiz- 
ards that peep and that mutter: should not a people seek 



THE INTERMEDIATE STATE. 



101 



unto their God? For the living to the dead?" (Isa. 8: 19). 

We will next introduce the testimony of the Apostle 
Paul: "But I say that the things which the Gentiles sacri- 
fice they sacrifice to devils (demons), and not to God.' 5 (1 
Cor. 10: 20). 

Now, it is indisputable that the Gentiles sacrificed to the 
spirits of the dead. And these spirits the Apostle Paul 
denominates demons. We are, therefore, authorized by the 
Sacred Scriptures to say that demons are the departed 
spirits of the dead. So taught David, Isaiah and Paul, and 
so believed both Jews and Gentiles. In defining the word 
demon, Webster says: 

" It was supposed also, that human spirits, after their de- 
parture from the body became demons, and that the souls 
of virtuous men, if highly purified, were exalted from de- 
mons into gods." 

In his treatise called Theogonia, Hesiod, one of the old- 
est writers known in history, declares that the spirits of 
mortals become demons when separated from the body. 
Plutarch indorses this view, and tells us that the demons 
of the Greeks were the ghosts or spirits of dep>arted men. 
Josephus, the celebrated Jewish historian, also testifies that 
demons ore the spirits of wicked men. (Wars, Bk. 7, ch. 6, 
p. 3). Justin Martyr speaks of "those who are seized and 
tormented by the souls of the dead, whom all call demons" 
(Ap. Bk. 1, p. 55). After a thorough investigation of this 
subject, the learned Dr. Lardner deposes as follows: "The 
notion of demons, or the souls of dead men having power 
over living men was iinirerscdly prevalent among the hea- 
thens, and believed by many Christians." 

From the testimony now adduced, it is evident that the 
term demons, in the days of Christ and the apostles, was 
employed to denote the spirits of the dead. Now, the 
Savior and the apostles either used this term in its com- 



102 



BIBLE VS. MATERIALISM. 



mon acceptation, or they did not. If they did not thus 
use this term, they purposely deceived the people, and, 
hence, they were guilty of a gross imposition. None but 
a skeptic will take this position. Hence, we are led to the 
inevitable conclusion, that the Savior and the apostles em- 
ployed the term demon in its current acceptation among the 
people. Therefore, they have indisputably indorsed and 
taught the doctrine of the conscious existence of the spirit 
of man after death. This argument, unanswered and un- 
scathed, will stand firm as the pillars of heaven till all 
false systems shall fall to rise no more. 



CHAPTER IV. 

EXPOSITION OF THE PRINCIPAL TEXTS 
CITED TO PROVE MATERIALISM. 

Section I. — Passages From the Old Testament 

Examined. 

1. Gen. 2: 7: "And the Lord God formed man of the 
dust of the ground, and breathed into his nostrils the 
breath of life, and man became a living soul." The advo- 
cates of Materialism frequently quote this text to prove 
that man is wholly composed of matter, and that the hu- 
man soul is mortal. There is nothing, however, in this 
text which in the least favors the Materialistic theory. For 



EXPOSITION OF TEXTS. 



103 



the term man either includes the spirit or it does not. If 
the spirit is comprehended under the term man, then it in- 
controvertibly follows that the spirit as well as the body of 
man is formed out of the dust of the ground, and returns 
to dust at death. But Materialists teach that the human 
spirit is breath or electricity; hence, they must either prove 
that breath or electricity is formed out of dust, or else for- 
ever abandon this exposition of this text as fatal to their 
favorite dogma. Xow, every person of common intelli- 
gence well knows that neither breath nor electricity is 
formed out of the dust of the earth. But if the term man 
refers only to the body, then this passage evidently can 
not be regarded as in the least favorable to the system of 
Materialism; for it is conceded on all hands that the body 
is wholly material, being constituted of the dust of the 
earth. Hence, the text under consideration does not con- 
tain the least shadow of evidence in support of the theory 
of human Materialism. 

The term man in this te*xt is evidently applied to the in- 
animate body of Adam before the inspiration of God gave 
him spirit and understanding. It is here employed to de- 
signate the visible or " outward man," " whose foundation 
is in the dust." But we have already shown that the term 
man is sometimes used to denote the soul or spirit. It has 
this signification in 2 Cor. 12:2: "I knew a man in Christ, 
about fourteen years ago, (whether in the body, I can not 
tell; or whether out of the body, I can not tell; God know- 
eth), such an one caught up to the third heaven." The 
term soul, in Gen. 2: 7, evidently signifies creature or being. 
It has been fully shown in a former chapter that the term 
soul is sometimes used for man, person and creature; that 
it sometimes denotes life, and that in some instances it is 
employed as a synonym of spirit. 

2. Gen. 2: 16, 17: "And the Lord God commanded the 



104 



BIBLE TS. MATERIALISM. 



man, saying, Of every tree of the garden thou mayest 
freely eat: but of the tree of the knowledge of good and 
evil, thou shalt not eat of it; for in the day that thou eat est 
thereof thou shalt surely die." This text is relied upon 
by Materialists as incontrovertible proof that the whole 
man, body and spirit, ceases to exist at death. " In the 
day that thou eatest thereof thou shalt surely die." It is 
asserted by Materialists that the pronoun thou in this ex- 
pression includes the soul or spirit of man as well as his 
body. Bible vs. Tradition, p. 63: "Xow, if the soul was 
not meant in the penalty ' Thou shalt surely die? then the 
soul was not meant in the prohibition c Thou shalt not eat 
of it,' for these are the preceding words. But the thou in 
each case means the whole person" Once more: "Gospel 
Vindicator," p. 23: " Very well, then man, the entire man, 
was mortal and could die" Now, let it be noted that, ac- 
cording to Materialism, the j3ronoun thou in the last clause 
of this text includes both the spirit and body of man. 

We will then take Materialists upon their own ground. 
We will grant, for the sake of argument, that the declara- 
tion, " Thou shalt surely die," proves the death of the 
spirit as well as the body. But what is the spirit of man? 
"Electricity or breath" says Materialism. Hence, electrici- 
ty or breath can die! For if this passage proves the death 
of man's spirit, it proves the death of electricity or breath; 
for man's spirit, according to Materialism, is electricity or 
breath. But Materialists tell us that the spirit of man, 
which is but electricity or air, neither lives nor dies; hence, 
here we have Materialism against itself. Thus Material- 
ists sometimes teach that the spirit is a part of man, and, 
hence, if man dies, the spirit, they assert, must also die. 
Then, again, they tell us that the man is all body, that the 
spirit forms no part of man. Thus this theory assumes 
about as many different phases as Proteus had shapes. 



EXPOSITION OF TEXTS. 



105 



Now, Materialists must either prove that electricity or 
breath can die, or else acknowledge that the text under 
consideration does not prove the mortality of the human 
spirit. But no reasonable man dare affirm that breath or 
electricity can die, hence, there is nothing in this text fa- 
vorable to the doctrine of Materialism. 

But, again: Materialists define death to be " : non-exist- 
ence," " extinction of being." Hence, if a man's spirit 
dies, according to Materialism, it is blotted out of exist- 
ence. Will the advocates of this Sadducean theory .assert 
that man's breath is blotted out of existence at death? It 
is evident that Materialists must either prove that breath 
or electricity can die with the body, or else for ever 
abandon this passage But no man endowed with common 
sense will affirm that breath or electricity either lives or 
dies, hence, the text under consideration affords not the 
slightest semblance of evidence in favor of the doctrine of 
human Materialism. 

3. Gen. 3: 19: In the sweat of thy face shalt thou eat 
bread till thou return unto the ground, for out of it wast 
thou taken; for dust thou art and unto dust shalt thou re- 
turn." Materialists tell us that the whole man, body, soul 
and spirit, is included under the sentence " dust thou art, 
and unto dust shalt thou return.*' Let us see. Bible Truth 
Defender, pp. 29, 30: " He does not say that an immortal 
soul shall escape from the body, and the remaining part re- 
turn to dust. Mark the phraseology: < Unto dust shalt 
thou (the whole man) return! * Men moulder back to dust, 
and no part is exempt from death." 

We will grant that man's spirit as well as his body is in- 
cluded under this sentence, as Materialists affirm. Then 
what follows? The whole man, spirit and body, was taken 
out of the ground; the whole man, spirit and body is dust; 
and the whole man, spirit and body, returns to dust at death. 



106 



BIBLE VS. MATERIALISM. 



Hence, according to Materialism, breath or electricity is 
taken from the dust, and is continually returning to dust as 
men die! Do Materialists believe this? Dare anv inan arhrni 
that man's breath returns to dust? Nay, Materialists tell 
us that man's breath or spirit is breathed out at death; 
hence, here again we have Materialism against itself. Then 
let Materialists prove that man's spirit, or breath, or efee- 
tricity is taken from the dust of the earth, or else manly 
confess that the spirit of man was not included in the ex- 
pression, u Dust thou art, and unto dust shalt thou return." 

Again: If the spirit is included in the phrase unto dust 
shalt thou return,'' it is also included in the expression pre- 
ceding, " in the sweat of thy face shalt thou eat bread." 
The pronoun th ru, in each case is equally comprehensive. 
If the thou in the one case includes body and spirit, it must 
also include the same in the other. Hence, according to 
Materialism, the phrase " thou shalt eat bread," implies 
that the whole 'man must eat bread, the spirit as well as the 
body! Do Materialists believe that man's spirit, that is. 
his breath or electricity, eats bread? Certainly no sane per- 
son canbelieve this. Xow, whatever the mind or the body 
does or suffers, the man himself is said 10 do or suffer 
From henceforth let no one quote this text in support of 
Materialism, unless he feels competent to prove the identi- 
ty of air or electricity and the dust of the earth. Then, and 
not till then, can Materialists lay any just claims to this 
passage as favorable to their peculiar views touching the 
constitution of man. 

4. Gen. 3: 22-24: "And the Lord God said. Behold the 
man is become as one of us, to know good and evil; and 
now lest he put forth his hand, and take also of the tree of 
life, and eat, and live forever: therefore the Lord God sent 
him forth from the Garden of Eden, to till the ground 
from whence he was taken. So he drove out the man: and 



EXPOSITION OF TEXTS. 



107 



he placed at the east of the garden of Eden, cherubim, 
and a flaming sword which turned every way, to keep the 
way of the tree of life. 53 The interpretation of this text 
given by the advocates of Materialism is completely sui- 
cidal to their favorite dogma. Relative to this passage, a 
work styled " Bible Examiner/' on page 7, deposes as fol- 
lows: " That this loss relates to the whole man, and not to 
the body merely, as some suppose, I prove from the fact 
that if it relates to the body only, there is not a particle of 
evidence in the transaction of pronouncing sentence upon 
man by his Maker, that any penalty was threatened to the 
soul, or inflicted upon it." 

Thus, Materialists, in endeavoring to construct arguments 
against the immortality of the soul, affirm, with respect to 
this text, what they do not themselves believe. For they 
tell us that man's spirit, as well as his body, is included in 
the expression, i; lest he put forth his hand, and take also 
of the tree of life, and eat, and live for ever." Hence, of 
course, the spirit must live as well as the body, or other- 
wise the spirit of Adam could not have lived for ever had 
he eaten the fruit of the tree of life after his transgression. 
But Materialists teach that man's spirit is but breath or 
electricity, and that it neither lives nor dies (Bible vs. Tra- 
dition, p. 108); hence, again, we have Materialism against 
itself. Xow it must either be granted that the spirit lives, 
or else conceded that the phrase " live for ever " does not 
relate to the spirit. Xow, which horn of this dilemma will 
Materialists take? If it be said that the spirit of man lives, 
then it follows as an inevitable conclusion that man's spirit 
is neither breath nor electricity; for these do not possess 
life: hence, the entire superstructure of Materialism at 
once falls to the ground. But if it be contended that the 
phrase, " live for ever." in this text, does not relate to the 
spirit, then let Materialists frankly confess that this pass- 



108 



BIBLE VS. MATERIALISM. 



age is against them, as indeed are all those scriptures 
where their deceptive imagination leads them to believe 
that their peculiar theory of man is taught. We now leave 
this matter for Materialists to settle. But we would re- 
spectfully ask those learned expositors why -they are for 
ever harping upon such texts as the one now under consid- 
eration, in order to prove that the whole man dies, body, 
soul and spirit, when they do not themselves believe that 
the human spirit can die. For they neither believe that 
man's spirit lives or dies, unless, indeed, they avow that 
air or electricity possesses life! Hence, their own exposi- 
tion of this text is a death-blow to all that pertains to the 
false dogma of human Materialism. 

5. Job 3: 11-22: " Why died I not from the womb? why 
did I not give up the ghost when I came out of the belly? 
"Why did not the kuees prevent me, or why the breasts that 
I should suck? For now should I have lain still and been 
quiet, I should have slept: then had I been at rest, * * 
or as a hidden, untimely birth, I had not been; as infants 
that never saw light. There the wicked cease from troub- 
ling; and there the weary be at rest. * * * Where- 
fore is light given to him that is in misery, and life unto 
the bitter in soul; which long for death, but it cometh not; 
and dig for it more than for hid treasures; which rejoice 
exceedingly, and are glad when they can find the grave.*' 
The advocates of Materialism appear to think that Job is 
here giving a critical dissertation upon the state of the 
dead, or the condition of the human spirit between death 
and the resurrection; whereas there is not in this passage 
the slightest reference to the state of the soul or spirit af- 
ter death. The patient Job here contemplates death as the 
happy release from all the ills and woes of earth, but it 
comes not within the purview of his teaching in this text 
to dir close the doctrine of a future life. That the state of 



EXPOSITION OF TEXTS. 



109 



the spirit after death is not so much as hinted at in this 
passage, is evident from the fact that the patriarch uses the 
term {/rave, the receptacle of the body, and not sheol, the 
place or state of the spirit after death. Let us again look 
at the 22d verse. " Which rejoice exceedingly and are glad 
when they can find the grave." The Hebrew term kever, 
in this verse, is properly rendered grave in English. The 
word grave is used to signify the place where dead human 
bodies are deposited. We would ask if the spirit of man 
at death is buried in the earth with the body? Let the di- 
vine record testify: "Then shall the dust return to the 
earth as it was, and the spirit shall return unto God who 
gave it." Eccl. 12: 7. Hence, the body only is deposited in 
the grave. Materialists themselves dare not affirm that 
man's spirit is interred with his body, and returns to dust. 
Now mark the language of Job : " For now should I have 
lain still and been quiet, I should have slept: then had I been 
at rest;" verse 13th. Where should Job have been at rest? 
In the grave, the receptacle of the body after death, for no 
reference whatever is here made to sheol, or the state of 
the human spirit after death. It is agreed on all hands that 
the inmates of the grave are unconscious, but as there is 
nothing intimated in the text relative to the spirit of man 
in the intermediate state, no just inference can be drawn 
favorable to the doctrine of Materialism. Do the advo- 
cates of this system, in their exposition of this passage, 
teach that the whole man is here contemplated? The same 
system affirms that man's' spirit is breath or electricity, and 
that it does not enter the grave; hence, we have Material- 
ism against itself. 

6. Job 7: 21: "For now shall I sleep in the dust, and 
thou shalt seek me in the morning, but I shall not be." In 
relation to this text, Bible vs. Tradition, p. 123, deposes as 
follows: "Even God cannot find Job, when he is deadl 



110 



BIBLE YS. MATERIALISM. 



But, surely, God could have found his living ghost if he 
had one. This language is very plain; Job does not exist, 
and so God can not find him, till he raises him again." 

We would respectfully ask the advocates of Materialism 
if God can raise from the dead that which he can not find? 
For it is here declared that God can not find Job, seeing he 
is dead. But why can not God find Job? " Because he does 
not exist,*' says Materialism. When can God find Job? 
"God can not find him," says Materialism, "till he raises 
him again;" that is, Job, before he can exist so that God 
can find him, must be raised from the dead! ! We would 
ask how God can raise Job from the dead when he has no 
existence in the universe. If Job does not exist, as Mate- 
rialists affirm, then Job is nothing; hence, to raise Job 
from the dead, according to Materialism, is to raise noth- 
ing from the dead. That is, nothing must be raised from 
the dead before God can find Job! ! Again, if Job does 
not exist, then Job is not in the universe; hence, if Job is 
raised from the dead, he must be raised from the dead out 
of the universe. But out of the universe is nowhere, hence, 
the dead from which Job is to be raised are nowhere. 
Therefore, to raise Job from the dead, according to Mate- 
rialism, is to raise nothing from nowhere!! What a glori- 
ous consideration! This, then, is the grand ultimatum of 
the hope inspired by faith in the doctrine of human Mate- 
rialism! To affirm that God will raise man from the dead, 
is to affirm the existence of man after death; and to deny 
the existence of man after death, is also to deny the resur- 
rection of the dead. For it is just as impossible for God 
to raise that from the dead which does not exist, as it is 
for him to lie. Without something to raise, there can be 
no resurrection; hence, if the dead are not something, the 
dead can not be raised. But that which has no existence, 
is not something; therefore, that which has no existence 



EXPOSITION OF TEXTS. 



Ill 



can not be raised. Hence, Materialism, which affirms the 
non-existence of the dead, positively denies the resurrec- 
tion of the dead. Most assuredly Materialists have need 
to be taught which be the first principles of the gospel. 
The following version evidently exhibits the true import 
of this text: "For now shall I sleep in the dust; and thou 
shalt seek me in the morning, but I shall not be " among 
the living. There is evidently not the least reference in 
this passage to the resurrection, or a future state. 

7. Job 10: 18, 19: "Wherefore then hast thou brought 
me out of the womb? O that I had given up the ghost, 
and no eye had seen me! I should have been as though I 
had not been; I should have been carried from the womb 
to the grave." This text is regarded by Materialists as 
teaching the non-existence of man after death. But admit- 
ting all that Materialists claim relative to the import of the 
declaration, " I should have been as though I had not been," 
yet this text signally fails to prove the non-existence of 
man after death. For this declaration relates only to the 
unborn infant, as any one will readily perceive by refer- 
ence to the language of this text. Job expressed regret 
that he did not die before his birth. " Wherefore then hast 
thou brought me out of the womb? O that I had given up 
the ghost, and no eye had seen me." For in this case Job 
declares, " I should have been as though I had not been." 
Hence, this passage affirms not one word with respect to 
the condition of man after death. But should we even 
concede that Job here declares with respect to himself 
what is true with man in general, yet we are under no ne- 
cessity whatever to conclude that the doctrine of Material- 
ism is here sanctioned. "Without any restriction or quali- 
fication in respect to the declarations of Job, we might by 
his language disprove the doctrine of the resurrection of 
the dead, and of future retribution. Job says of his com- 



112 



BIBLE VS. MATERIALISM. 



forters, Job 6: 21, "For now ye are nothing" This express- 
ion, taken in an unqualified sense, proves that those to 
whom Job addressed this language had been annihilated, 
or blotted out of existence! Yet those same individuals who 
Job said, were nothing, could see, be fearful and make 
speeches. Hence, the declaration, " ye are nothing" must 
be understood in a qualified sense, as must also its kindred 
text, " I should have been as though I had not been." So 
far as the anxieties, cares and troubles incident to the pres- 
ent state of existence are concerned, had Job died at birth, 
he would have been as though he had not been. For had 
he given up the ghost as soon as he was born, he evidently 
could not even have been conscious of existence, and being 
immediately transported from his mother's womb to the 
grave, it would have been with him as though he had nev- 
er existed in this troublesome world. And this is all that 
can reasonably be gathered from this passage. 

8. Job 14: 10-12: " But man dieth and wasteth away; 
yea, man giveth up the ghost, and where is he? As the 
waters fail from the sea, and the flood decayeth and drieth 
up: soman lieth down, and riseth not: till the heavens be 
no more, they shall not awake nor be raised out of their 
sleep." As this text declares that man dies, lies down, and 
rises not, Materialists argue that the whole man, body and 
spirit, is meant. Granted. Then the whole man, body and 
spirit, gives up the ghost, and sleeps in the dust of the 
earth! Do Materialists believe that breath or electricity 
gives up the ghost, and dies? that breath or. electricity lies 
down and sleeps? If not, then the spirit of man, accord- 
ing to Materialists' own showing, is not included in the af- 
firmation of this text; hence, again, we have Materialism 
against itself. Job here uses a style of language which has 
been exhibited in every age of the world in the writings of 
those who believed in the doctrine of the immortality of 



EXPOSITION OF TEXTS. 



113 



the soul. We say of man that he dies and is consigned to 
the grave; yet we certainly do not wish to be understood 
by this language as teaching that man's spirit, be it what it 
may, is buried in the grave with the body. So when Jesus 
said to the penitent thief, " To-day shalt thou be with me 
in paradise," we do not understand that the body of the 
thief, which went to the grave, was taken to paradise with 
his spirit. Materialism, in relying for support on such 
texts as this, is not unlike a drowning man who seeks relief 
by catching at a straw. 

9. Psalms 6: 5: "Fcr in death there is no remembrance 
of thee: in the grave who shall give thee thanks? " This 
language of the Psalmist is thought by Materialists to 
teach the unconsciousness of man's spirit after the dissolu- 
tion of his body. But before this passage can be construed 
to favor this sentiment, it must be shown that the human 
spirit dies with the body and is consigned to the grave. 
We positively assert that nowhere between the lids of the 
Bible have any of the divinely inspired penmen taught, 
either by a categorical declaration, or by implication, that 
man's spirit enters the grave. That there is neither re- 
membrance nor consciousness in thb grave, it is presumed 
none will dispute; but as man's spirit does not enter the 
grave, this text can not serve the purpose for which it is 
adduced by Materialists. For they affirm that man's spirit 
is breath or electricity, and that it neither lives nor dies. 
Hence, when they assert that this text teaches the uncon- 
sciousness of the whole man after death, body and spirit, 
they at once commit suicide, and thus ends the matter. 
Those wise metaphysicians must first prove that breath or 
electricity has life, and possesses the faculty of memory, be- 
fore they can, with any sense of propriety, lay any just 
claims to this text as in any wise favorable to the doctrine 
of human Materialism. 



114 



BIBLE VS. MATERIALISM. 



10. Psalms 30: 3: " Lord thou hast brought up my soul 
from the grave: thou hast kept me alive that I should not 
go down to the pit." The original term here rendered 
grave is sheol, which is equivalent to the Greek hades, a 
word generally used to indicate the place or state of de- 
parted spirits. David declares that the Lord had brought 
up his soul from sheol or "the unseen world." But should 
it be correctly translated grave, yet Materialism will gain 
nothing by this concession. For Materialists must prove 
that the term soul, which not unfrequently signifies life, is 
here used for spirit, or else concede that this text does not 
teach the mortality of the spirit. Now, which horn of this 
dilemma will Materialists take? Do they tell us that soul 
here signifies spirit? They also declare the term soul never 
means spirit; hence, here we have Materialism against it- 
self. This absurd dogma gains not the least support from 
the lan^ua^e of David now under consideration. Materi- 
alism teaches that the soul of man is his body, hence the 
meaning of this text, according to Materialism, may be 
given thus: "O! Lord, thou hast brought up my body from 
the grave!" Therefore, if the doctrine of human Materi- 
alism be true, this text neither affirms nor denies anvthins; 
touching the destiny of man's spirit at death. 

11. Psalms 88: 10, 11: " Wilt thou show wonders to the 
dead? Shall the dead arise and praise thee? Selah. Shall 
thy loving-kindness be declared in the grave, or thy faith- 
fulness in destruction?" Materialists have wisely ascer- 
tained that this text proves the unconsciousness of the dead 
in the grave! Wonderful discovery, truly! It is presumed 
that no intelligent person will ever be disposed to contend 
that inanimate dust can praise the Lord. And evidently, 
all that can reasonably be inferred from this text is, that 
the dead who are in the dust of the earth can not praise 
the Lord. David teaches the same truth in Psalms 30: 9, 



EXPOSITION OF TEXTS. 



115 



£< What profit is there in my blood when I go down to the 
pit? Shall it declare thy truth? " Mark the language of 
the Psalmist in the text now under consideration. " Shall 
the dead arise and praise thee?" Never in God's Holy 
Book is the spirit of man said to be buried or to be raised 
from the dead. These things are predicated of the body 
only. 

Again: David asks, " Shall thy loving-kindness be de- 
clared in (kever) the grave? There is evidently nothing 
taught in this text relative to the spirit of man, which sur- 
vives the death of his body. But let it be granted that the 
phrase " the dead" in this text relates to the whole man, 
spirit and body. Then the spirit of man must die, enter 
the grave, and return to dust. But Materialists tell us that 
man's spirit neither lives nor dies; hence, here we have 
Materialism against itself. Till the advocates of Materi- 
alism shall become able to prove that breath or electricity 
dies and returns to dust, they can with a very ill grace 
quote this passage in support of their peculiar views touch- 
ing the constitution of man. 

12. Psalms 115: 17: " The dead praise not the Lord, nei- 
ther any that go down into silence." The phrase " the 
dead" either includes the spirits of the dead, or it does not. 
If the spirit is referred to or embraced in the declaration 
" the dead praise not the Lord," then it follows, as a legit- 
imate and inevitable conclusion, that the spirit of man, 
which Materialism declares to be breath or electricity, dies 
with the body. Hence, of course, the spirit possesses life 
antecedent to the death of the body with which it perishes. 
But Materialism assures us that all men have one and the 
same spirit, which is neither mortal nor immortal, which 
neither lives nor. dies Bible vs. Tradition, p. 108. Here 
then, we have Materialism against itself, and we leave the 



116 



BIBLE VS. MATERIALISM. 



learned advocates of this system to extricate themselves 
from this difficulty as best they can. 

13. Psalms 146: 4: "His breath goeth forth, he return- 
eth to his earth; in that very day his thoughts perish." 
This text is regarded by Materialists as prima facie evi- 
dence that the spirit of man is unconscious after death. 
But Ave invite the reader to a critical examination of this 
passage. The term " thoughts" according to Webster, is 
employed in the Sacred Scriptures to denote designs or pur- 
poses. He refers to the following texts: Psalms 33: 11: 
"The counsel of the Lord standeth for ever, the thoughts 
[purposes] of his heart to all generations." Psalms 56: 5: 
"Every day they wrest my words; all their thoughts [de- 
signs] are against me for evil." Jer. 29: 11: "For I know 
the thoughts [purposes] that I think towards you, saith the 
Lord; thoughts [purposes] of peace, and not of evil, to 
give an unexpected end." The term thought is frequently 
used in this sense in the Bible. A few more references 
must suffice at present. Prov. 16: 26: "Commit thy works 
unto the Lord, and thy thoughts [purposes] shall be estab- 
lished." Isa. 55: 8: "For my thoughts [purposes] "are not 
your thoughts [purposes], neither are your ways my ways, 
saith the Lord." 

Once more: Job 17: 11: "My days are past, my purpos- 
es are broken off, even the thoughts of my heart." The 
term thoughts in the text under examination undoubtedly 
signifies purposes or designs. The Hebrew term eshtonhouth, 
here rendered thoughts, may be employed to denote pur- 
poses, designs or resolutions. The same is true in regard to 
the Greek term dialogismoi here used in the Septuagint for 
" thoughts." The following version evidently exhibits the 
true import of this text: " His breath goeth forth, he re- 
turneth to his earth: in that very day his purposes fail." 
This exposition is fully substantiated by the context. The 



EXPOSITION OF TEXTS. 



117 



Psalmist exhorts us not to put our trust in man, in whom 
there is no salvation; for though he may design to bless us, 
he is suddenly cut down by death, and his purposes fall or 
perish. Hence, Materialism receives no support whatever 
from this portion of the Sacred Oracles. 

14. Eccl. 3: 18-20: "I said in my heart concerning the 
estate of the sons of men, that God might manifest them, 
and that they might see that they themselves are beasts. 
For that which befalleth the sons of men befalleth beasts; 
even one thing befalleth them: as the one dieth, so dieth 
the other; yea, they have all one breath: so that a man 
hath no pre-eminence above a beast: for all is vanity. All 
go unto one place: all are of the dust, and all turn to dust 
again." This text is cited by the advocates of Materialism, 
in order to prove that men and beasts are identical, so far 
at least as the constituent elements of their being are con- 
cerned. It is claimed that this language of Solomon teaches 
that men are really beasts, possessing no superiority whatever 
over the lower orders of animals, except that which results 
from superior organization. We then propose for investi- 
gation the following important query: Do the Scriptures 
of divine truth teach that men are really beasts? We un- 
hesitatingly respond, they do not. But, says the objector, 
Does not Solomon declare that the sons of men are beasts? 
AVe reply, he does so only by metaphor. 

But, in order more fully to elucidate this truth, we shall 
briefly refer to several texts similar in construction to the 
one now under consideration. Isa. 56: 10: " His watchmen 
are blind; they are all ignorant, they are all dumb dogs, 
they can not bark; sleeping, lying down, loving to slum- 
ber;" that is, according to Materialism, those persons to 
whom the Prophet of God here alludes, were really bona 
fide specimens of the canine species, too ignorant and stu- 
pid to be able to bark! ! Again: Zeph. 3: 3 "Her princes 



IIS 



e:llz to. ::a:zz:^:i^, 



within lier are roaring lions; her judges are evening wolves, 
they gnaw not the bones till the morrow;" that is, accord- 
ing to the rule of interpretation given by Materialists, the 
princes mentioned here were really roaring lions, and the 
judges ravening wolves, which delight to eat raw fiesh and 
gnaw the bones of their unfortunate victims! ! Matt 1:1: 
33: "Ye serpents, ye generation of vipers! how can ye es- 
cape the damnation of hell? *' Materialism would teach us 
that the Pharisees, to whom the Savior addressed this 
language, were bona v.de snakes crawling upon their bel- 
lies! !! 

Men. in the Scriptures, according to their different dis- 
positions, are frequently styled "lions," "serpents," •*dogs, v 
"wolves/ 5 "asses," "hinds." "sheep," "beasts." etc. : yet every 
intelligent person must at once perceive that these designa- 
tions can only be applied to man metaph&ricaU^. Certain 
persons by the Apostle Peter are styled -wells." 2 Peter 
2: 17: " These are wells without water.*' TVith as much 
propriety it might be contended that the persons to whom 
allusion is here made were really Well-, that is, holes or ex- 
cavations in the earth, as to teach that men and beasts are 
one and the same from the fact that the Scriptures f.yv.ra- 
tively style men beasts. And who is prepared to believe 
that men and wells, so far as the essential elements of their 
being are concerned, are one and the same? Yet this is the 
wisdom of Materialism. Solomon justifies his tropical 
definition of man by declaring that one thing happens to 
man and beast. "As the one dieth. so dieth the other, yea. 
they all have one breath: so that a man hath no pre-emin- 
ence above a beast." 

Man, like the beasts that perish, is destined to die and 
return to dust. Solomon is not here giving a dissertation 
upon the constitution of man, as Materialists seem to think. 
From the expression, " all go unto one place," the advo- 



EXPOSITION OF TEXTS. 



119 



cates of Materialism are led to conclude that the whole 
man, body, soul and spirit, goes to the grave and returns 
to dust. Let us, then, grant this position to be correct. 
Then the spirit must, of course, be constituted of dust, else 
it could not return to dust with its body. But Materialists 
teach that man's spirit is breath or electricity y that it has 
not life, and can not be converted into dust. Here, then, 
we have Materialism fairly caught in the meshes of its own 
net. Surely, the legs of the lame are not equal. Therefore, 
this passage can avail the advocates of Materialism noth- 
ing, unless they first demonstrate that breath or electricity 
dies and returns to dust. VTe are assured by Solomon in 
the context, that at death man's spirit goeth upward; hence, 
of course, it does not enter the grave. 

15. Eccl. 9:5: " For the living know that they must die; 
but the dead know not anything, neither have they any 
more a reward* for the memory of them is forgotten.*' This 
passage is the gospel of Materialism — the grand funda- 
mental proposition, which gives vitality to the whole sys- 
tem. " The dead know not any thing" is to the Materialist 
the most momentous declaration in ail the Book of God. 
It is to him expressive of the most transcendantly grand 
and sublime truth that can possibly meet the conception 
of mortal intelligence. In the purposes of Materialism, 
this proposition is the grand radiating center to which all 
other truths in the great system of God's moral govern- 
ment are entirely subordinate. In a word, it embraces with- 
in its precincts the ultima thule of ail that is grand and 
glorious in the system of human Materialism. Hence, 
should Materialism lose its support from this text, the en- 
tire superstructure must at once tumble into ruins. Well 
may its advocates be fearful of the result of a candid and 
faithful examination of this text. Let us now proceed to 
a fair and critical investigation of this passage. Now, the 



120 



BIBLE VS. MATERIALISM. 



phrase, " the dead know not any thing" mast be either 
taken without any qualification whatever, or otherwise be 
restricted in its import. For it must be conceded on all 
hands that, whatever rule of interpretation is applied to 
one part of a verse, the different clauses of which are 
intimately and inseparably connected, the same rule must, 
likewise, be applied to the entire verse. Hence, if the dec- 
laration "the dead know not any thing" be taken without 
any qualification, so must also the following clause, " nei- 
ther hace they any more a reward "'' The same rule of in- 
terpretation must evidently be applied to both these sen- 
tences. Thus, then, if Solomon's language in this verse 
be taken in an unrestricted sense, it must necessarily be 
understood as denying in positive terms the resurrection of 
the dead. The proposition, "neither have they [the dead'] 
any more a reward " taken without any qualification, is as 
pointed a denial of future retribution as could well be ex- 
pressed in language. 

Many other declarations in the Sacred Oracles similar to 
the one under notice might be cited, which, without any 
limitation of meaning, most certainly conflict with the doc- 
trine of life and immortality as brought to light in the 
gospel of the Redeemer of the world. The Psalmist Da- 
vid, Psalms 88: 4, 5, says: "I am counted with them that 
go down into the pit, I am as a man that hath no strength; 
free among the dead, like the slain that lie in the grave, 
whom thou rememberest no more: and they are cut off from 
thy hand. 1 ' Again: Job 7:9: "As the cloud is consumed 
and vanisheth away, so he that goeth down to the grave 
shall come up xo more." Now, if this language be taken 
without qualification, then what becomes of the doctrine 
of the resurrection of the dead? We must, then, either 
qualify the language of Solomon now under consideration, 
or else, with the ancient Sadducees, frankly deny the res- 



EXPOSITION OF TEXTS. 



121 



urrection of the dead, and the doctrine of a future retribu- 
tion. ISTow, which horn of this dilemma will Materialists 
take? If they are disposed to abandon the doctrine of the 
resurrection of the dead in laboring to uphold their favor- 
ite system of theology, we shall then, of course, no longer 
regard them as disguised, but as openly avowed infidels. 
For the resurrection of the dead is most certainly a cardi- 
nal doctrine of the Christian religion. But Materialists 
tell us that the phrase " neither have they any more a re- 
ward" is qualified by the context. In this view we heart- 
ily concur. 

Let us again read this text together with the succeeding 
verse. "For the living know that they must die: but the 
dead know not any thing, neither have they any more a 
reward: for the memory of them is forgotten. Also their 
love, and their hatred, and their envy, is now perished; 
neither have they any more a portion for ever in any thing 
that is done under the sun" that is, say Materialists, "the 
dead have no more a reward for ever under the sun." So 
we also affirm, the dead know not any thing under the sicn, 
or upon the earth; for, note the fact, that if one of these 
declarations is qualified by the phrase "under the sun" the 
other is also thus qualified. Hence, according to this posi- 
tion, which is the only one that can be taken without an 
express denial of a future life, Materialists are constrained 
to renounce all claims to this text as at all favorable to 
their peculiar views touching the constitution of man. 
"But the end is not yet." If the declaration, "the dead 
know not any thing," be interpreted without any reference 
whatever to " the land of the living," yet it by no means 
proves that the dead are absolutely destitute of all knowl- 
edge. For we assert fearlessly that by the same kind of 
testimony upon which Materialists rely with so much as- 
surance to prove the unconscious state of the dead, we ca n 



122 



BIBLE VS. MATERIAUg&L 



also demonstrate from the Living Oracles the unconscious- 
ness of the living. As we are aware this will be a start- 
ling proposition to the advocates of Materialism, we trust 
its demonstration may have a tendency to remove from 
their minds some of those delusive errors which they have 
unfortunately been led to embrace. Let us then appeal di- 
rectly to the word of God. 2 Sam. 15: 11: " How readest 
thou?" " And with Absalom went two hundred men out 
of Jerusalem, that were called; and they went in their sim- 
plicity, and they knew not any thing" that is, according to 
Materialism, those two hundred men who departed from 
Jerusalem at the call of the trumpet were totally uncon- 
scious/ For it is expressly declared that they knew not any 
thing, which, in the vocabulary of Materialism, implies the 
total cessation or extinction of all the powers of intellection 
— a state of unconsciousness. It will be perceived that the 
phraseology in this passage is exactly the same as that used 
in Ecclesiastes 9: 5. And if the expression, " know not 
any thing," implies unconsciouness when used with refer- 
ence to the dead, it must also, according to the dictates of 
reason and common sense, have the same signification when 
predicated of the living. Hence, Materialists must either 
take the unwarrantable position that the living are entirely 
without consciousness, or else concede the fact that the 
declaration, " the dead know not any thing," is insufficient 
to establish the doctrine of the unconscious state of the 
dead. The Apostle Paul, 1 Tim. 6:4: , in relation to the 
individual who rejects the counsel of God, declares: " He 
is proud, knowing nothing." Should this language be 
taken without qualification, and receive such an interpreta- 
tion as accords with the sage dictates of Materialism, it 
would demonstrate the entire destitution of all knowledge 
on the part of those who will not consent to the wholesome 
teachings of the blessed Savior of the world. Then let 



EXPOSITION OF TEXTS. 



123 



the advocates of Materialism cease to harp upon the dec- 
laration of Solomon, -" the dead know not any thing" or oth- 
erwise j>rove to us the total unconsciousness of all who ad- 
vertently reject the claims of the gospel of Christ. From 
the premises now before us, it must be evident to all that 
before this passage can be made to serve as a prop for Ma- 
terialism, it must be shown that the resurrection of the dead 
is not the doctrine of the Bible. For the same text which 
declares that " the dead know not any thing," also affirms, 
" neither have they any more a reward." Therefore, if this 
text be taken without limitation of meaning, the doctrine 
of the resurrection is at once invalidated, our faith is 
therefore in vain, and we are yet in our sins. But if the 
clause, "neither have they any more a reward," is qualified 
by the phrase, " under the sun," in the following verse, as 
Materialists assert, so likewise is the declaration, a the dead 
know not any thing;" and also the affirmation, " also their 
love, and their hatred, and their envy, is now perished." 
The dead being cut off from the earth, -have no knowl- 
edge of the way of repentance and salvation; their 
day of probation is ended, and they shall no more be re- 
warded or punished under the sun. This is doubtless the 
meaning designed to be conveyed by the author of this 
language. Thus it is seen that the dogma of human Mate- 
rialism gains no support whatever from this portion of the 
Sacred Oracles. 

Section II. — Passages From the Xew Testamext 

Examined. 

1. Rom. 2: 6, 7: "Who will render to every man accord- 
ing to his deeds: to them, who by patient continuance in 
well doing, seek for glory and honor and immortality, 
eteral life." This text is regarded by Materialists as form- 



124 



BIBLE TS. MATERIALISM. 



ing the basis of a strong and irrefragable argument in sup- 
port of the mortality of the whole man. ""Why seek for 
that which we already possess? " is a question which has 
been proposed and reiterated times almost innumerable by 
the advocates of Materialism. And yet to any unbiassed 
mind there is nothing in this objection that would seem 
even to merit a serious refutation. But that we may the 
more fully exhibit this objection in all its weakness and 
deformity, we will grant all Materialists claim in relation 
to the bearing of this text upon the subject of man's con- 
stitution. 

Now, mark the mode of argumentation used by those 
erudite expositors with respect to this text. It may be 
given in syllogistic form as follows: 1. Man can not be 
said to seek for that which he already possesses. 2. Man 
is exhorted by the Apostle to seek for immortality. 3. 
Therefore, man is wholly destitute of immortality. Here 
we have the length, breadth, height, and depth of the ar- 
gument drawn from this passage in favor of Materialism. 
Xow, let us fairly place the following syllogism by the side 
cf the one just given: 1. Man can not be said to seek for 
that which he already possesses. 2. Man is exhorted by 
the Apostle to seek for glory and honor. 3. Therefore, 
man is wholly destitute of glory and honor! Do Material- 
ists believe this? 

Now, if the fact that man is required to seek for immor- 
tality proves him entirely destitute of immortality, then 
the fact that man is required to seek for glory and honor 
proves him entirely destitute of glory and honor. This is 
a fair course of argumentation, and it will require more 
skill and ingenuity than is possessed by the most wise and 
learned advocates of Materialism successfully to controvert 
this position. Hence, if it can be shown that those whom the 
Apostle exhorts to seek for glory are already in the posses- 



EXPOSITION OF TEXTS. 



125 



sion of glory, then will the argument of Materialists in re- 
lation to this text be proved fallacious, and rendered null 
and void to all intents and purposes. Let us see. 2 Pet. 1 : 
3 : "According as his divine power hath given unto us all 
things that pertain unto life and godliness, through the 
knowledge of him that hath called us unto glory and vir- 
tue." Again: 1 Thess. 2: 12: " That ye would walk worthy 
of God, who hath called you unto his kingdom and glory P 
The same Apostle also declares, 2 Cor. 3: 18: "But we all, 
with open face beholding as in a glass the glory of the 
Lord, are changed into the same image from glory to glory 
even as by the Spirit of the Lord." Here the saints who 
are exhorted to seek for glory are represented as changing 
from glory to glory. There is glory in the church of the 
living god, as testifies the Apostle Paul, Eph. 3: 21 : " Unto 
him be glory in the church by Jesus Christ, through all 
ages, world without end. Amen." We have now adduced 
ample testimony to prove that the saints of God possess 
glory in this life, hence, the reasoning of Materialists upon 
this passage is proven unsound and illogical. 

But how can the saints of the Most High be said to seek 
for glory, when indeed they already possess it? Let Paul 
answer. 2 Cor. 4: 17: "For our light affliction, which is 
but for a moment, worketh for us a far more exceeding and 
eternal weight of glory." The glory of the children of 
God is to be infinitely augmented when they are put in pos- 
session of the promised inheritance. We are then pre- 
pared to understand the propriety of the expression, "seek 
for glory and honor and immortality." Before the full 
consummation of man's eternal redemption, his corrupti- 
ble and mortal body must put on incorruption and immor- 
tality, and not till then may the saints exultingly sing, "0! 
death, where is thy sting? O! grave where is thy victory?" 
those only whose bodies are immortalized, and who are 



126 



BIBLE VS. MATERIALISM. 



crowned with glory and honor at the appearing and king- 
dom of Jesus Christ, shall receive the unspeakable reward 
of eternal life. Hence, in order that we may secure inef- 
fable glory, the honors of the redeemed in heaven, and the 
immortality of the entire man, it is requisite that we per- 
severe in the Christian calling. 

We now, evidently, have before us the true import of the 
passage under consideration. And we positively assert that 
the reasoning of Materialists relative to this text proves 
every soul of them liable to the damnation of hell ! For 
they claim to be destitute of immortality, because the 
saints are exhorted to seek for immortality; hence, of 
course, they are also destitute of honor, because the saints 
are exhorted to seek for honor! But none in the church of 
Jesus Christ, save hypocrites, are destitute of honor; there- 
fore, Materialists, according to their own showing, are no 
better than those hypocritical Pharisees concerning whom 
the Savior said, " How can ye escape the damnation of 
hell ? " The text under consideration evidently contains 
not the shadow of evidence in support of the doctrine of 
human Materialism. 

2. 1 Cor. 15: 18: "Then they also who are fallen asleep 
in Christ are perished." This text, though claimed by Ma- 
terialists, is evidently antagonistic to their favorite theory, 
For they assert that the term perish in this text is used to 
imply annihilation. Let us grant this to be correct. Now, 
let us notice the teaching of the Apostle Paul in the con- 
text. Upon the hypothesis that the dead will not be raised, 
the Apostle proceeds to a logical deduction of the follow- 
ing propositions: 1. Christ is not risen. 2. The preach- 
ing of the apostles is vain. 3. The faith of the saints is 
vain. 4. The apostles are false witnesses. 5. The saints 
are yet in their sins. 6. Those who have fallen asleep in 
Christ are perished. The reader will observe that these six 



EXPOSITION OF TEXTS 



127 



propositions are true if there be no resurrection of the dead/ 
but if the dead are to be raised, all these propositions 
are false. If there is no resurrection, then those who have 
fallen asleep in Christ are perished, but Paul assures us 
that there Trill be a resurrection of the dead; hence, those 
who have fallen asleep in Christ are not perished or anni- 
hilated; hence, we Trill let Materialists settle this matter 
with Paul. According to the teaching of the Apostle, to 
affirm that the dead are perished (annihilated) is a positive 
denial of the resurrection of the dead. Hence, if the dead 
are to be raised, those who have fallen asleep in Christ are 
not perished, and Materialism is a false doctrine. The 
Greek term apollumi, rendered "are perished " in this text, 
is translated lose or lost thirty times in the version of King 
James, and twenty-eight times in the New Version, and 
might with propriety be thus rendered in the text under 
notice. The reasoning of the Apostle seems to be this: 
" If the dead rise not, then is Christ not raised; and if 
Christ be not raised, your faith is vain, ye are yet in your 
sinsP Hence, of course, those fallen asleep in Christ died 
in their sins, and therefore they, even as the ungodly, are 
lost. If the dead rise not, according to the reasoning of 
the Apostle Paul, the saints live and die in their sins, and, 
hence, they are lost in everlasting ruin. In this event, the 
bodies and spirits of the dead would never be re-united, 
and the incorruptible, undefiled, and unfading inheritance 
promised to the saints beyond the final judgment would 
never be enjoyed by the people of God. 

3. 1 Thess. 5: 10: " TTho died for us, that, whether we 
wake or sleep, we should live together with him." Materi- 
alists assume that the spirits of the dead are unconscious 
because death is denominated sleep. But that this assump- 
tion is entirely groundless, will, with a little reflection, be 
evident to every unbiased mind. In the first place, it yet 



128 



BIBLE TS. MATERIALISM. 



remains to be proved that the spirit of man is unconscious 
in natural sleep. The most that can be said in favor of this 
position is, that we do not remember any thoughts that oc- 
cupy our minds when asleep. But this comes far short of 
proving that we have no thoughts in sleep. We can not 
call to mind the thoughts of our early childhood, but this 
by no means proves that we had no thoughts in infancy. 
We have had thoughts in sleep, which were not remembered 
for many days, and, doubtless, we have had thoughts in 
sleep which were never recollected at all. Many persons 
have thoughts while under the influence of disease, which 
they never can remember. Therefore, it evidently can not 
be shown that the mind of man is unconscious in natural 
sleep. Hence, if sleep, when used for death, should be 
predicated of the spirit of man, it would by no means fol- 
low that the spirit is unconscious. But the Bible nowhere 
teaches that the human spirit sleeps in death. We now af- 
firm that the term sleep, when used for death, evidently re- 
fers only to the body of man. The truth of this proposi- 
tion will be manifest by an examination of a few texts of 
Scripture. Job 7: 21: "Now shall I sleep in the dust." 
Isa. 26: 19: " Thy dead men shall live, together with my 
dead body shall they arise. Awake, and sing ye that dwell 
in dust; for thy dew is as the dew of herbs, and the earth 
shall cast out the dead." Again: Dan. 12:2: "And many 
thatsfee/> in the dust of the earth shall awake, some to ev- 
erlasting life, and some to shame and everlasting con- 
tempt." Once more: Matt. 27: 52: '■'And the graves were 
opened; and many bodies of the saints which slept arose." 
From these testimonies we learn that the dead sleep in the 
dust of the earth. But only the bodies of the dead dwell 
in the dust; hence, only the bodies of the dead sleep in 
death. Now, Materialists must either concur in this view, 
or else prove that the spirit of man, i. e., breath or electricU 



EXPOSITION OF TEXTS. 



129 



ty sleeps in the dust of the earth! ! The reader will now 
perceive that if Materialists could even succeed in showing 
that sleep necessarily implies unconsciousness, it would 
avail them nothing; for the term is applied only to the 
body. And why is this term applied to the bodies of the 
dead? Most assuredly to indicate a resurrection or resus- 
citation. The second death is never designated by the term 
sleep, for its dominion is unending. To indicate a resur- 
rection, the term arise or awake is employed in opposition 
to sleep. Psalms 17: 15: "I shall be satisfied when \awake 
with thy likeness." Dan. 12:2: "And many that sleep in 
the dust of the earth shall awake " Materialists assert that 
the whole man sleeps in death, and adduce in evidence 
such texts as the following: 1 Kings 2: 10: "So David 
slept with his fathers, and was buried in the city of David." 
2 Chron. 9: 31: "And Solomon slepjt with his fathers, and 
he was buried in the city of David his father." 1 Cor. 15: 
20: " But now is Christ risen from the dead and become 
the first fruits of them that slejjt" Xow we have shown 
that only the body sleeps; hence, the names David, Solo- 
mon and Christ, in these passages, are applied to the body. 
The term Lord is used with the same restriction in the fol- 
lowing text: "Come, see the place where the Lord lay;" 
Matt. 28: 6. According to Materialism, these declarations 
prove that man is all body, and that the immaculate Savior 
was all flesh, and all in the grave! Hence, Materialism de- 
nies in toto the divinity of Jesus Christ; for evidently the 
divinity of the Lord did not consist of flesh and blood. 
Jesus Christ, then, according to Materialism, was but a hu- 
man Savior. Thus this demoralizing system not only con- 
verts man into a beast, but it also degrades the Son of God 
to a level with the brute! ! Xow the Savior had a spirit as 
well as a body. Let the Apostle Paul depose: Rom. 1: 3: 
9 



130 



BIBLE VS. MATERIALISM. 



"Concerning his Son Jesus Christ our Lord, who was made 
of the seed of David according to the flesh; and declared 
to be the Son of God, with power, according to the spirit 
of holiness; " or, as rendered by Maeknigkt, "as to his 
holy spiritual nature." The Savior, then, had a spiritual 
nature distinct from the flesh, which was before Abraham, 
which was glorified with the Father before the world was. 
Hence, we read, Heb. 10: 5* "Wherefore when he cometh 
into the world, he saith, Sacrifice and offering thou wouldst 
not, but a body hast thou prepared for me." Now, the 
spiritual nature of Christ left his body at death. Luke 23: 
46: "Father, into thy hands I commend my spirit." After 
the departure of the spirit, the body of the Lord was laid 
in the grave. Hence, says Luke, " This man went unto 
Pilate, and begged the body of Jesus. And he took it 
down, and wrapped it in linen, and laid it in a sepulchre." 
Only the body of Christ then was in the tomb. So man 
is also contemplated in the Sacred Scriptures as being con- 
stituted of spirit as well as flesh. 1 Cor. 5: 3: " For I ver- 
ily, as absent in body, but present in spirit." 1 Cor. 7: 34: 
"The unmarried woman careth for the things of the Lord, 
that she may be holy, both in body and in spirit." But the 
spirit of man leaves his body at death, and only the body 
is consigned to the grave. Hence, the texts cited by Mate- 
rialists to which we have referred, prove nothing in re- 
gard to the state of the human spirit after death. The 
spirit of man is only manifested to the senses through the 
body in which, as a tabernacle, it dwells for a season of 
time; hence, we are accustomed to call the body the man; 
and even after death, by association of thought, we still 
denominate the body the man, not, indeed, because it is 
really so, but because it is so in appearance. This fully 
explains why the terms David, Solomon, etc, as also pro- 
nouns of the same gender as the person^had when alive for 



EXPOSITION OF TEXTS. 



131 



whose bodies they stand, are applied to the body after 
death. From ail the premises now before us, it is evident 
that Materialism gains no support whatever from those 
texts in which death is designated by the term sleep. 

4. 1 Tim. 6: 16: "Who only bath immortality." These 
words are regarded by Materialists as affording incontro- 
vertible evidence in favor of the mortality of the human 
spirit. The expression "who only hath immortality," 
taken without any qualification whatever, not only proves 
that man is destitute of immortality, but likewise every 
other being in the universe except God. We would ask, 
have not angels immortality? This is a question to which 
Materialists very seldom give a response. But we will let 
the Savior testify. Luke 20: 35, 36: " But they who shall 
be accounted worthy to obtain that world, and the resur- 
rection of the dead, neither marry nor are given in mar- 
riage: neither can they die any more." Why can they not 
die? Says Jesus, "For they are equal unto the angels." 
Hence, of course, angels can not die, and, therefore, we 
have the most positive assurance that God is not the only 
being in the universe possessed of immortality. Now, the 
same rule of interpretation which will reconcile the dec- 
laration, " who only hath immortality," with the immortal- 
ity of angels, will also reconcile the same expression with 
the immortality of the human soul. Therefore, Material- 
ists must either abandon this text, or else they must prove 
that angels can die. For the doctrine of the immortality 
of angels militates against the exposition of the text under 
consideration given by Materialists quite as much as the 
popular notion of the immortality of the human spirit,. 
That no finite intelligence can have immortality unless God 
be pleased to bestow it, no one, it is presumed, will be dis- 
posed to deny, and, doubtless, the true import of the text 
under notice may be fully expressed thus: " Who only hath 



132 



BIBLE VS. MATERIALISM. 



immortality to bestow" This is in perfect harmony with 
all the Scripture testimonies bearing upon this subject. We 
have now examined every prominent passage in the Bible 
claimed by the advocates of Materialism, and we now ap- 
peal to the sincere lovers of truth to say whether or not 
this system of theology meets the sanction of divine reve- 
lation. May Heaven grant that those who have unfortunate- 
ly been led to embrace this strange theory of human de- 
vice, may impartially review their position, and at once re- 
nounce forever a doctrine alike demoralizing to man and 
subversive of the faith of the gospel. 



HE term hell, which is derived from the Saxon helan, 



X " to cover " or " hide," occurs fifty-four times in the 
Authorized Version of the Bible, and is translated from 
the four words, sheol, hades, gehenna, and tartarus. In 
harmony with the etymological import of the term hell, it 
was formerly used to denote a covering or concealing, and, 
hence, even to the present day the slating or tiling of 
houses in Cornwall, England, is denominated heling, and in 
Lancashire the same term is applied to the covers of books. 
Though formerly this term was employed to denote the 
place or state of departed spirits both good and evil, it is 



CHAPTER V. 



SHEOL AND HADES. 




SHEOL AXD HADES. 



133 



now almost invariably understood to express a state of pun- 
ishment or suffering. In its primitive use. the term hell 
was of equivalent import with the Hebrew sheol and the 
Greek hades, and was once very properly translated from 
these terms, but with its present signification, it should be 
found in the Sacred Scriptures only where there is a direct 
allusion to the misery and anguish of the ungodly beyond 
the judgment. Gehenna, which is always correctly ren- 
dered hell, uniformly implies a state of misery or torment, 
whereas sheol and hades are employed to denote the state 
of the dead, both righteous and unrighteous. Therefore, it 
must be evident that no definite term in the English lan- 
guage can at the same time .be a true representative of ge- 
henna and hades — words so widely different in significa- 
tion. 

The Hebrew term sheol is of doubtful derivation. While 
Prof. Stuart, with other learned writers, derives sheol from 
a word which signifies to ask, to seek, to crave, etc., other 
eminent linguists connect sheol with a root that implies to 
dig out, to hollow, etc. Webster defines sheol as follows: 

" Sheol (for sheaol, a hollow, subterranean place, a cave), 
the place of departed spirits. Hades" 

This word sheol is never found in the plural number, and, 
hence, it implies something different from the term grace. 
There are many graves, but only one sheol. All the dead, 
both buried and unburied, are in sheol. The spirit of man 
at death enters sheol, while the body only is placed in the 
grace. The term sheol is found sixty-five times in the Old 
Testament; and in the version of King James it is thirty- 
one times translated hell, thirty-one times grace, and three 
times pit. It is evident that no one of these three words 
properly translates the term sheol at the present time. 

The following extract from the preface to the Revised 



134 



BIBLE VS. MATERIALISM. 



Version of the Bible clearly shows that this opinion is held 
by that body of eminent philologists: 

"The Hebrew Sheol, tchich signifies the abode of departed 
spirits, and corresponds to the Greek Hades, or the under 
world, is variously rendered in the Authorized Version by' 
'grave,' 'pit,' and 'hell.' Of these renderings 'hell,' if it 
could be taken in its original sense as used in the creeds, 
would be a fairly adequate equivalent for the word; but it 
is so commonly understood of the place of torment that to 
employ it frequently would lead to inevitable misunder- 
standing. The Revisers, therefore, in the historical narra- 
tives have left the rendering 'the grave' or 'the pit' in the 
text, with a marginal note 'Heb. Sheol f to indicate that it 
does not signify 'the place of burial;' while in the poetical 
writings they have put most commonly ' Sheol ' in the text 
and 'the grave' in the margin. In Isaiah 14: 15, however, 
where 'hell' is used in more of its original sense and is less 
liable to be misunderstood, and where any change in so 
familiar a passage which was not distinctly an improve- 
ment would be a decided loss, the Revisers have contented 
themselves with leaving 'hell' in the text, and have con- 
nected it with other passages by putting ' Sheol ' in the 
margin." 

The term Sheol as is fully shown further on in this chap- 
ter is sometimes employed to denote a place or state of suf- 
fering, and corresponds in signification to the Greek Tar- 
tarus, We direct attention to Psalms 86: 13: " For great 
is thy mercy towards me; and thou hast delivered my soul 
from the lowest hell (sheol)" Again: Isa. 14: 15: "Hell 
(sheol) from beneath (i. e. the lowest sheol) is moved for 
thee (£. e., the king of Babylon) to meet thee at thy com- 
ing; it stirreth up the dead (or the shades) for thee, even 
all the chief ones of the earth." 

This text teaches that the inmates of sheol are conscious, 



SHEOL AXD HADES. 



135 



and evidently the lowest sheol, or sheol from beneath, im- 
plies a place of torment or punishment. The term sheol, 
even without a qualifying word is sometimes used in this 
sense. 

Psalms 9: 17: "The wicked shall be turned into sheol, 
and all the nations that forget God." 

"The word sheol is never used of the grave proper, or 
place of burial of the body. It is always the abode of de- 
parted spirits, like the Greek hades" (Smith's Dictionary 
of the Bible, p. 319). In the Septuagint sheol is rendered 
sixty-one times by the term hades, twice by buthros (pit), 
viz., Ez. 32: 21, 27, and twice by thanatos (death), viz., 2 
Sam. 22: 6, and Prov. 23: 14. Sheol in the Authorized 
Version is rendered hell in the following texts: 

Deut, 32: 22; 2 Sam. 22: 6; Job 11: 8, 26: 6; Psalms 9: 
17, 16: 10, 18: 5, 55: 15, 86: 13, 106: 3, 139: 8; Prov. 5: 5, 
7: 27, 9: 18, 15: 11, 15: 24, 23: 14, 27: 20; Isa. 5: 14, 14: 9, 
14: 15, 28: 15, 28: 18, 57: 9; Eze. 31: 16, 31: 17, 32: 21, 32: 
27; Amos 9: 2; Jon. 2: 2; Hab. 2: 5. 

Sheol is the only word in the Old Testament translated 
hell. This term is rendeied grave in the following pas- 
sages: 

Gen. 37: 35, 42: 38, 44: 29, 44: 31; 1 Sam: 2: 6; 1 Kings 
2: 6, 2: 9; Job. 7: 9, 14: 13, 17: 13, 21: 13, 24: 19; Psalms 
6: 5, 30: 3, 31: 17, 49: 14,49: 15, 88; 3, 89: 48, 141: 7; Prov. 
1: 12, 30: 16; Eccl. 9: 10; Song 8: 6; Isa. 14: 11, 38: 10, 38: 
18; Eze. 31: 15; Hos. 13: 14, twice. 

Sheol is translated pit in Job 17: 16, and Xum. 16: 
30, 33. 

In the New Version sheol is rendered hell and grave fif- 
teen times each, pit five times, and is left untranslated 
thirty times. Thus, four different words, evidently with 
doubtful propriety, are employed in this version to repre- 
sent the Hebrew term sheol. 



136 



BIBLE VS. MATERIALISM. 



The term hades, the Greek representative of sheol, is 
usually derived from a, privative, and eido, to see, and sig- 
nifies the unseen, or the invisible. Groves defines this term 
as follows: 

tc A dark, obscure place; a place unseen, or not to be seenhj 
mortals; the receptacle or region of the dead, containing all 
the fabulous mansions of the heathen ritual. According 
to the Christian doctrine, the invisible world of spirits, the 
unseen place of souls; the place of the dead generally, but 
vulgarly a pleice of torment', the abode of the damned, hell; 
death." 

This term occurs eleven times in the New Testament, 
and is uniformly rendered hell, except in 1 Cor. 15: 55, 
where it is translated grave. In the Greek New Testament, 
hades is found in the following texts: 

Matt. 11: 23, 16: 18; Luke 10: 15, 16: 23; Acts 2 27, 31; 
] Cor. 15: 55; Rev. 1: 18, 6: 8, 20: 13, 14. 

In the Xew Version the term hades is uniformly found 
in its Greek dress, or is simply transferred into the Eng- 
lish text, except in 1 Cor. 15: 55, where it is rendered 
death. Without further details, we will now proceed to 
submit several important propositions which we think are 
amply substantiated by the teaching of divine revelation. 

Prop. 1. Sheol and its Greek representative haeles denote 
a state which has a present existence. Gen. 37:35: "For I 
will go down into the grave {sheol) unto my son mourning." 
Jacob believed that his son Joseph, whom he supposed to 
be dead, was in sheol, and Jacob himself went to sheol 
when he died. David declares, Psalms 139:8: "If I as- 
cend into heaven, thou art there: if I make my bed in hell 
(sheol), behold, thou art there." Heaven and sheol then 
both exist, and man goes to sheol ^vhen he departs this life. 
EcgL 9: 10: "Whatsoever thy hand findeth to do, do it 
with thy might, for there is no work, nor device, nor 



SHEOL A2SD HADES. 



137 



knowledge, nor wisdom in the grave (sheol) 9 whither thou 
goest." All the dead then are in sheol or hades. 

Prop. 2. Sheol or hades will cease to exist at the final 
judgment. Hos. ] 3: 14: "I will ransom them from the 
power of the grave {sheol): I will redeem them irom death. 
O death, I will be thy plagues; O grave (sheol),I will be thy 
destruction." Sheol then will have no existence after the 
resurrection of the dead and final judgment. Again, Rev. 
20: 13, 14: "And the sea gave up the dead which were in 
it; and death and hell (hades) delivered up the dead which 
were in them; and they were judged every man according 
to their works. And death and hell {hades) were cast into 
the lake of fire.' 5 There will then be no sheol or hades be- 
yond the judgment day, and, consequently the terms sheol 
and hades can never be employed to denote the final perdi- 
tion of ungodly men. Let this be remembered. Neither 
hades nor its representative sheol is ever used in the Sacred 
Scriptures as a synonym of gehenna in which the wicked 
are to be punished beyond the judgment of the great day. 
Gehenna does not now exist, and will not have an existence 
till hades is destroyed. " Sheol and its representative 
hades" says an eminent Christian writer of the present 
century, " never did, in the estimation of learned Christ- 
ians, include more than that portion of the future state ly- 
ing between the last breath and the first blast of the arch- 
angel's trump — the interval between death and the judg- 
ment, or the state bounded by these two events. Therefore, 
they include both Tartarus and Paradise, the righteous and 
the wicked dead; and, consequently, only sometimes can 
they represent punishment; and for one great reason as- 
signed, never can signify eternal or endless punishment" 

Prop. 3. All the dead, lo ':h righteous and wicked, are in 
sheol or hades. In order to demonstrate this proposition, 
we shall quote only a few of the numerous proof-texts 



138 



BIBLE VS. MATERIALISM. 



found in the Sacred Oracles. Concerning the wicked, Job 
says, " They spend their days in wealth; and in a moment 
go down to the gram (sheol)" Psalms 9: 17: " The wick- 
ed shall be turned into hell (sheol) and all the nations that 
forget God." Again, Psalms 55: 15: "Let death seize 
upon them, and let them go down quick into hell (sheol); 
for wickedness is in their dwellings and among them." 
The wicked, then, at death all go to sheol. But the saints 
also go to sheol, when they depart this life. Hence, says 
Jacob, Gen. 37: 35: "For I will go down into the grove 
(sheol) unto my son mourning. Again, Job 14: 13: "O that 
thou wouldst hide me in the grave (sheol)." David declares, 
Psalms 88: 3: " For my soul is full of trouble, and my life 
draweth nigh unto the grave (sheol)." Thus it appears that 
David fully expected to go to sheol at death. The rich 
man, Luke 16: 23, " lifted up his eyes in hell (hades), being 
in torments." And, yet, David, as the personator of Christ, 
Psalms 16: 10, declares, "Thou wilt not leave my soul in 
hell (sheol), neither wilt thou suffer thine Holy One to see 
corruption." Hence, the rich man and Jesus both went to 
sheol or hades at death. God declares, concerning the 
righteous, Hos. 13: 14, "I will ransom them from the pow- 
er of the grave (sheol)." Hence, the righteous dead are all 
in sheol, where they will remain till summoned to appear 
before the Lord in judgment. The prophet Samuel, having 
been brought up from the dead by the witch of Endor, 
said to the wicked Saul, 1 Sam. 28: 19, "To-morrow shalt 
thou and thy sons be with me," i. e., in sheol. Saul and his 
sons certainly were not with Samuel in heaven, nor in hell, 
neither were they with Samuel in the grave on the mor- 
row; for their bodies were not discovered by the Philis- 
tines until the third day after Samuel uttered this language, 
when they were fastened to the walls of Beth-Shan. Saul 



SHEOL AXD HADES. 



139 



and his sons were with Samuel after death in sheol, which 
is the depository of the spirits of all the dead. 

Prop. 4. Sheol or hades includes both Paradise or Abra- 
hairis bosom and Tartarus; or a state of bliss and a state 
of misery. In commenting upon Acts 2: 27, Dr. Adam 
Clark truly says^ " This hades was Tartarus to the wicked 
and Elysium to the good." It has already been clearly 
shown that all the dead are in sheol or hades, and we now 
proceed to prove that the righteous dead are in Paradise 
or Abraham's bosom. The term Paradise, which is a fig- 
urative representation of happiness, is of Persian origin, 
and literally signifies a garden of delights, or " an enclosed 
place, filled with objects fitted to regale the senses." Par- 
adise is then expressive of happiness, and, hence, the Jews 
always called the Garden of Eden, Paradise. "Abraham's 
bosom " was an expression used by the Jews as equivalent 
to Paradise. The ancient Jews were accustomed to carry 
money and other valuable articles in their bosom, where- 
fore the term bosom was figuratively used to denote a place 
of rest and security. The name Abraham, which was given 
to him whom Paul styles " the father of all them that be- 
lieve," was held in great reverence among the Jews, and, 
hence, "Abraham's bosom " was the metaphorical expres- 
sion employed by the ancient people of God to denote a 
state of perfect security and bliss. This expression occurs 
twice in the Xew Testament, viz., Luke 16: 22, 23. The 
term paradise is found in the Xew Testament in the fol- 
lowing texts: Luke 23: 43; 2 Cor. 12: 4, and Rev. 2: 1. 
Said Jesus to the penitent thief, Luke 23: 43, " To-day shalt 
thou be with me in paradise." Hence, the thief went to 
paradise at death; but we are taught, Acts 2: 31, that Jesus 
went to hades or sheol at death, hence, paradise is in hades. 
The Jews were accustomed to say, upon a just man's dy- 
ing, "To-day shall he sit in the bosom of Abraham;" and 



140 



BIBLE TS. MATERIALISM. 



thay believed, says the learned Dr. Whitby, " that the 
souls of the righteous who were very eminent in piety, 
were carried immediately into paradise at death." Grotius, 
who was noted for his great historical and biblical research, 
testifies that the pious Jews were wont to say in their sol- 
emn prayers upon the death of a good man, " Let his soul 
be gathered to the Garden of Eden, let him have his por- 
tion in paradise, and also in the world to come." Thus 
they made an obvious distinction between the world to come 
or the resurrection state, and Eden or paradise into which 
they supposed the spirits of the righteous to enter immedi- 
ately after death. That the Jews referred paradise or 
Abraham's bosom to the state of the spirits of the right- 
eous between death and the resurrection, Josefphus, [fthe 
distinguished Jewish historian, testifies in the following 
language: "For there is one descent in this region (i. e., 
hades) at whose gate we believe there stands an archangel 
with a host; which gate when those pass through that are 
conducted down by the angels appointed over souls, they 
do not go the same way, but the just are guided to the 
right hand, and are led with hymns sung by angels ap- 
pointed over that place, unto a region of light in which the 
just have dwelt from the beginning of the world; * * * 
with whom there is no place of toil; no burning heat, no 
piercing cold, nor are there any briers there; but the coun- 
tenance of the fathers and of the just which they see al- 
ways, smiles upon them, while they wait for the rest and 
eternal new life in heaven, which is to succeed this region. 
This place we call the bosom of Abraham" (See discourse 
on Hades, Sec. 3). So believed all the Jews who embraced 
the doctrine of a future life. Now, the Savior either used 
the phrase "Abraham's bosom " in its current acceptation 
among the Jews, or otherwise he deceived them. If he 
employed this phrase in a different sense from that in 



SHEOL AXD HADES. 



141 



which it was invariably understood by the Jews, it most 
certainly is not so much as intimated to them, nor did the 
Savior ever correct the faith of the Jews in relation to the 
state of the dead. Hence, we are led to the inevitable con- 
clusion that Christ used the words Paradise and Abra- 
ham's bosom to represent the place or state of righteous 
spirits between death and the resurrection, for so the Jews 
whom the Savior addressed understood those terms. 

VTe next invite attention to Luke 16: 22: "And it came 
to pass that the beggar died, and was carried by angels 
into Abraham's bosom." The Lord here fully sanctions 
the notion of the Jews respecting the destiny of the 
righteous at death. VTe are, therefore, constrained to be- 
lieve, from the positive testimony of our blessed Savior, 
that the righteous go to Paradise or Abraham's bosom, 
when they depart this life. While all the dead are in 
hades or sheol, only the righteous dead are in Abraham's 
bosom, which may fitly be represented as one apartment in 
hades. 

We next proceed to demonstrate that the wicked dead 
are in Tartarus, or a state of misery. The term Tartarus, 
which is of Greek extraction, occurs but once in the Bible, 
"but it is in such a context as stereotypes its meaning." 
The Greek term Tartarus, as defined by Groves, signifies 
" the infernal regions, the hell of the - poets; a dark place, 
prison, dungeon, jail; the bottomless pit, hell." "We are 
bold in the assertion that Tartarus is never used to denote 
the grave by any Greek author, sacred or profane. This 
term was invariably employed by the ancients to designate 
the gloomy residence of disembodied wicked spirits, or to 
express the punishment supposed to be inflicted upon the 
ungodly after death. Tartarus always implies punishment 
or suffering. All the wicked dead, then, are in Tartarus, 
" reserved under punishment unto the day of judgment." 



142 



BIBLE TS. MATERIALISM. 



Here was the rich man who " lifted up his eyes in hell, be- 
ing in torments." Tartarus is that jDrison in which the 
spirits of those wicked antediluvians are confined to whom 
proclamation was made when they were disobedient to 
God in the days of Xoah. The Apostle Peter declares, 2 
Pet. 2:4: "For if God spared not the angels that sinned, 
but cast them down to Tartarus, and delivered them into 
chains of darkness to be reserved unto judgment/' etc. 
The lapsed angels, then, were cast down to Tartarus, which 
is the receptacle of the souls of all the wicked after death. 
Those to whom the Apostle Peter directed his epistle could 
be at no loss to understand the language of the text under 
notice. With them Tartarus had but one meaning. They 
believed it to be the place in which the souls or spirits of 
the wicked are confined and punished after death. And in 
this same sense did Peter employ the word Tartarus, or 
else he designedly deceived those whom he addressed. 

But as no Christians will presume to say that Peter en- 
deavored to deceive his brethren, we are led to believe; 
from the plain and infallible testimony of divine inspira- 
tion, that the fallen angels, together with the spirits of all 
the wicked, are reserved under chains of darkness, await- 
ing the judgment of the great day. Indeed, the Apostle 
Jude represents the fallen angels and the wicked dead as 
participating in the same sad and awful doom, " suffering 
the vengeance of eternal fire." Jude 6, 7 verses: "And 
the angels which kept not their first estate, but left their 
own habitation, he hath reserved in everlasting chains un- 
der darkness, unto the judgment of the great day. Even 
as Sodom and Gomorrah, and the cities about them, in like 
manner, giving themselves over to fornication, and going- 
after strange flesh, are set forth for an example, suffering 
the vengeance of eternal fire." Again: 2 Pet. 2: 9: "The 
Lord knoweth how to deliver the godly out of temptation, 



SHEOL AXD HADES. 



143 



and to reserve the unjust [in Tartarus] wider punishment 
unto the day of judgment." See Revised Version. 

While, then, we have divine assurance that all the dead 
are in hades or sheol, we are also taught that the wicked 
dead are reserved under punishment in tartarus; hence, 
hades includes both paradise and tartarus, or a state of 
bliss and a state of misery. The rich man and Lazarus 
were both in hades after death, but while the former was 
tormented in the flames of tartarus, the latter was enrap- 
tured with the ineffable delights of paradise. And while 
paradise or Abraham's bosom on the one hand is indicative 
of happiness, tartarus on the other hand is expressive of 
misery and woe. Hence the inmates of both apartments 
in hades are conscious; for without consciousness there can 
be neither happiness nor misery. Therefore, to assert the 
unconscious state of the dead, is to deny the existence of 
Paradise and Tartarus. But we are assured by the author- 
ity of Heaven that Paradise and Tartarus both exist, con- 
sequently, the spirits of the dead possess life and conscious- 
ness. 

Pnop. 5. Sheol and its Greek representative Hades eire 
sometimes employed in the Sacred Scriptures to express a 
state of misery or punishment. It has been fully shown 
that sheol and hades include only that part of a future state 
lying between death and the final judgment; hence, if the 
inmates of sheol or hades are susceptible of happiness and 
misery, it follows that the dead are in a state of conscious- 
ness. Then to the law and to the testimony. Psalms 9: 
IT: " The wicked shall be turned into sheol, and all the 
nations that forget God." Sheol is evidently employed 
here in the sense of Tartarus. The Psalmist certainly did 
not affirm " that the wicked shall be turned into the grave, 
and all the nations that forget God; " for such, indeed, is 
the fate of the righteous as well as the wicked. Nor will 



144 



BIBLE VS. MATERIALISM. 



it better accord with the obvious intent of this passage to 
suppose that sheol here means the state of the dead. Let 
us see. " The wicked shall be turned into the state of the 
dead, and all the nations that forget God ! " We would ask 
if the righteous do not also die? Are they not also "turned 
into the state of the dead?" Then what, we ask, is the 
denunciation here pronounced upon the wicked? The 
truth is, sheol here implies punishment or misery, and the 
correct import of the passage is very well expressed in the 
Authorized Version. " The wicked shall be turned into 
hell [that is, a place of misery], and all the nations that 
forget God." Sheol is Tartarus or hell to 'the wicked, but 
Paradise to the righteous dead. 

From this text we learn that the wicked are punished af- 
ter death, wherefore, we must necessarily conclude that in 
sheol the dead are conscious. Again: Prov. 23: 13, 14: 
" Withhold not correction from thy child; for if thou beat- 
est him with a rod, he shall not die. Thou shalt beat him 
with the rod and shalt deliver his soul from sheol" The 
term sheol here most evidently implies punishment or mis- 
ery, and does not signify simply the grave; for both the 
righteous and the wicked go into the grave — " one event 
happeneth to them all." Now, upon the hypothesis that 
the dead are utterly unconscious, this text is wholly desti- 
tute of meaning. But Solomon here most emphatically 
teaches that there is a marked difference in the destinies 
of the righteous and the wicked between death and the 
resurrection. According to Materialism, all men, irrespec- 
tive of character, have the same reward at death — all are 
unconscious. Here, then, we have the " Bible against Ma- 
terialism." If the wicked are punished after death, as 
Solomon unequivocally teaches, then are the dead con- 
scious, and the doctrine of human Materialism at once falls 
to the ground. 



SHEOL AXD HADES. 



145 



Luke 16: 23: "The rich man also died and was buried, 
and in hades he lifted up his eyes, being in torments. "This 
language teaches most forcibly and unambiguously that in 
hades the wicked are punished or tormented. Therefore, 
in hades the wicked are in a state of consciousness. Other 
passages might be cited in proof that sheol and hades are 
sometimes employed to denote punishment or misery, but 
without any other corroborative testimony whatever, that 
which has already been adduced from David, Solomon and 
Jesus, is deemed amply sufficient to establish the truth of 
our fifth proposition; for, as it is written, "In the mouth of 
two or three witnesses shall every w^ord be established." 

From all the premises now before us, we conclude that 
sheol and hades are sometimes used in the sense of tartarus, 
implying a state of punishment or misery, and, indeed, 
such a usage of these terms by the figure of synechdoche 
is very apposite. We also learn from the Sacred Oracles, 
" that in hades, the receptacle of all the dead, there are 
both rewards and punishments. There is a Paradise or 
Abraham's bosom, and there is a Tartarus in which the 
evil angels are chained, and the spirits of wicked men are 
engulfed. Hence, Dives in Tartarus, and Lazarus in Abra- 
ham's bosom, were both in hades. Jesus and the converted 
thief were together in hades, while they were together in 
Paradise. 

At the resurrection of the dead and final judgment, hades 
is to be destroyed, and its inmates rewarded according to 
the deeds done in the body. So testifies the Apostle John, 
Rev. 20: 13, 14: "And death [the grave] and hades deliv- 
ered up the dead which were in them" — the former con- 
taining the bodies, and the latter the* spirits of the dead — 
"and they were judged every man according to their 
works. And death [the grave] and hades [i. e., the wicked 
10 



146 



BIBLE VS. MATERIALISM. 



under its dominion], were cast into the lake of fire. This 
is the second death." 

The reader will now be prepared to appreciate the utter 
groundlessness of the assumption that sheol or hades always 
denotes the grave. In favor of this absurd position, Ma- 
terialists cite the language of Solomon, Eccl. 9: 10: "What- 
soever thy hand findeth to do, do it with thy might; for 
there is no work, nor device, nor knowledge, nor wisdom, 
in the grave (sheol), whither thou goest." In order to un- 
derstand the true import of this text, it will be necessary 
to examine the context. "\Ye invite the reader's attention 
to the language of the fourth verse: " For to him that is 
joined to all the living there is hope." Hope of what, we 
ask? Most assuredly, hope of salvation. Hence, says 
Solomon, "The living know that they shall die; but the 
dead know not anything" i. e., the dead have not the 
knowledge of the way of repentance and salvation; the 
gospel is not preached to them. Solomon, evidently, de- 
signed to impress the mind of the reader with the solemn 
consideration that if, during life, no preparation is made 
for the future, there can be no hope of life and salvation 
at all; for the means of salvation are not extended to the 
dead. Hence, he further declares, " Whatsoever thy hand 
findeth to do, do it with thy might; for there is no work, 
nor device, nor knowledge, nor wisdom [that can profit], in 
sheol [the unseen world], whither thou goest." These re- 
marks will also serve to exhibit the true imjDort of Psalms 
6: 5, and Psalms 88: 11. It is doubted by the most pro- 
found linguists that sheol or hades ever denotes simply the 
grave. 



FINAL DESTINY OF THE "WICKED. 



147 



CHAPTER VI. 



THE FINAL DESTINY OF THE WICKED. 

Section I. — Everlasting Punishment. 



E will now proceed briefly to investigate the final 



V V doom of the wicked. In our examination of this 
important subject, the word of God shall be our stand- 
ard of appeal. For it is evident that our knowledge of a 
future state is wholly dependent upon the teachings of di- 
vine revelation. Openly avowed skeptics, Universalists 
and Materialists object to the doctrine of everlasting pun- 
ishment as arbitrary, unjust, and cruel. Their own reason- 
ing is with them the highest tribunal; " professing them- 
selves to be wise," they sit as umpires with respect to the 
justice of the dealings of the omniscient God with man- 
kind. "Whatever is not in harmony with their views of 
justice is at once rejected as derogatory to the character of 
God. In the plenitude of their benevolence, they would 
have all men believe in just such a God, heaven, and hell, 
as is compatible with their notions and feelings. We pre- 
fer, however, to listen to the wisdom of God. " To the 
law and to the testimony ; if they speak not according to 
this word, it is because there is no light in them." (Isa. 
8: 19). 

Materialists object to the doctrine of everlasting punish- 
ment on the ground that it would subject the wicked to a 
penalty undeserved or unmerited by them. This assump- 
tion has no foundation in fact. The doctrine of everlast- 
ing punishment does not necessarily conflict in the least 




148 



BIBLE VS. 3XATEEIALIS2I. 



with the principle of eternal justice. It is certain that 
God will punish no one above what strict justice demands. 
He will inflict no arbitrary punishment upon any of the 
finally impenitent. In fact, every wicked man will share 
just such a destiny in the future as he prepares for himself 
in the present life. " Whatsoever a man soweth that shall 
he also reap." None will, therefore, be punished beyond 
their just deserts, but each one will be rewarded according 
to his works. " For the Son of man shall come in the glo- 
ry of his Father with his angels, and then he shall reward 
every man according to his works. (Matt. 16: 2 7). 

Materialism denies this Bible doctrine. It would mete 
out to every wicked man exactly the same punishment. 
The midnight assassin, according to the doctrine of Mate- 
rialism, will share no worse a fate in the future state than 
the best man on earth who does not become a member of 
the church of Christ. And even the innocent dove that 
accidentally falls into the fire and perishes will share the 
same punishment to which the most abject human villain 
will be subjected, i. e\, utter and everlasting annihilation. 
"Any torment or punishment that comes short of termina- 
ting the very being of the sufferer, is not death, and, there- 
fore, is not the penalty of the law." ( Bible vs. Tradition, 
p. 235). 

Asking the reader to bear in mind this absurd, unjust, 
and unscriptural view, we will now adduce such testimonies 
from the Sacred Scriptures as we deem necessary fully to 
establish the doctrine of the everlasting punishment of 
the wicked in the future state of existence. 

1. " The sinners in Zion are afraid; fearfulness hath sur- 
prised the hypocrites. Who among us shall dwell with the 
devouring fire? Who anions; us shall dwell with everlast- 
ing burning? " (Isa. 33: 14). The Targum on this verse 
has the following: " Who of us shall dwell in Jerusalem, 



FINAL DESTINY OF THE WICKED. 



149 



when the ungodly are judged, and delivered into hell for 
an eternal burning? " fc 

Without further comment, we leave the reader to weigh 
the import of this text. 

2. "And many of them that sleep in the dust of the 
earth, shall awake, some to everlasting life, and some to 
shame and everlasting contempt.'' (Dan. 12: 2). The phrase 
" everlasting life," occurs in no other text in the Old Tes- 
tament, and is here used in contrast with " shame and ev- 
erlasting contempt." To every unbiased mind this text 
teaches the eternal existence of the ungodly. 

This text plainly teaches the resurrection of the dead, 
the everlasting happiness of the righteous, and the endless 
misery of the wicked. The Hebrew term adamah, here 
rendered earth, is translated ground in Gen. 2: 7. "And 
the Lord God formed man out of the dust of the ground." 

Man after death is dissolved into his primitive dust, and 
thus he sleeps in the dust of the earth. Evidently the ex- 
pression " dust of the earth," 1 must be taken in a literal 
sense. The term awake here denotes the resurrection, as 
in Psalms 17: 15: "I shall be satisfied when I awake with 
thy likeness." The term sleep, in this text, most assuredly 
implies death, as it often does in the Bible. As illustrative 
of this use of the word sleep, we cite the two following 
texts: 

"And after that he saith unto them, Our friend Lazarus 
sleepeth; but I go, that I may awake him out of sleep. Then 
said his disciples, Lord if he sleep, he shall do well. How- 
beit Jesus spoke of his death; but they thought that he 
had spoken of taking of rest in sleep. Then said Jesus 
unto them plainly, Lazarus is dead." (John 11: 11-14). 

"And the graves were opened; and many bodies of the 
saints which slept arose, and came out of the graves after 



150 



BIBLE VS. MATEEIALISM. 



his resurrection, and went into the holy city and appeared 
unto many." (Matt. 27: 52, 53). 

It is thought by some that the text under consideration 
can not refer to the general resurrection, because the lan- 
guage employed does not express universality. Not all, 
but " many that sleep in the dust of the earth shall awake." 
To this objection we reply: 1. The Hebrew term rab, ren- 
dered many in this text, implies multitude, and the sense of 
the passage seems to be, " the multitude of them that sleep 
in the dust of the earth shall awake." 2, Many who were 
sleeping in the dust of the earth when Daniel made this 
prediction arose from the dead at the resurrection of Christ. 
(Matt. 27: 52, 53). Those saints who then arose doubtless 
went with Christ when he ascended to heaven, and will tv 
turn with him when He comes to judge the world. " Be- 
hold, the Lord cometh with ten thousands of his saints." 
(Jude v. 14). The Greek word murias, here rendered ten 
thousands, signifies myriads, or an immense multitude. 
These saints will be excepted from the general resurrection. 
3. But the term many is sometimes used in the Bible in 
the sense of all, and indicates universality. "And he 
(Christ) bear the sin of many," i. e., of all. (Isa. 53: 12). 
Again, " For this is my blood of the New Testament, which 
is shed for many (all) for the remission of sins." (Matt 
26: 28). Once more, "For as by one man's disobedience 
many (all) were made sinners, so by the obedience of one 
shall many (all) be made righteous." (Rom. 5: 19). 

Having now disposed of the principal objections urged 
against the plain teaching of Daniel 12: 2, we reach the in- 
evitable conclusion that it affirms the endless disgrace of 
the wicked. The original word olcmi, rendered everlasting 
in this text, strictly signifies endless duration. This term 
is derived from aulam, to hide, conceal, or keep secret, and 
it implies "duration in general; sometimes finite, frequent- 



FINAL DESTINY OF THE WICKED. 



151 



ly indefinite, but generally infinite." It is fifty-nine times 
translated everlasting, one hundred and ten times forever, 
and once eternal. In poetry and law, and in its application 
to things typical, this word is often used in the sense of 
limited duration. But in the text under discussion it is ap- 
plied to the future existence of man. Xow it is a fact univers- 
ally conceded, we believe, that while this word when applied 
to temporal things often denotes limited duration, yet it 
always expresses the whole of any given period. In the 
text under notice the prophet Daniel applies this term, not 
to the present state, but to the future existence of man af- 
ter the resurrection. But the period of man's future ex- 
istence will never end, and hence, this word here expresses 
unequivocally the idea of endless duration. 

That endless duration is indicated by the expression " ev- 
erlasting contempt" is completely demonstrated by the law 
of antithesis. " Some to everlasting life, and some to shame 
and everlasting contempt." 

Now, it must be conceded that each member of the an- 
tithesis should be interpreted with the same latitude of 
meaning. But the term everlasting, which is applied to 
life in the first member of the antithesis in the passage be- 
fore us, all concede, implies endless duration. Therefore 
the same term applied to contempt in the second member 
must also signify endless duration. This conclusion is 
logical and irresistible. 

But, finally, we suggest that the use of olam or everlast- 
ing in the sense of endless duration in this text is confirmed 
by the fact that in the next verse evidently the same dura- 
tion is expressed by the re-duplicate form forever and ever 
(leolamvaed). This Hebrew phraseology is compounded 
of olam and ad, and no combination of words in the He- 
brew language more forcibly expresses the idea of endless 
duration. This peculiar Hebrew expression, like its cor- 



152 



BIBLE VS. MATERIALISM. 



responding English phrase, forever and ever, is never em- 
ployed in the Bible in a limited sense, but it invariably im- 
plies duration without end. T\"e are, therefore, warranted 
in the conclusion that the duration implied by the term 
everlasting, and which is measured by the import of the 
expression, forever vend ever, is unlimited, and, hence, this 
text most palpably teaches the endless disgrace of the 
wicked. 

3. "And these shall go away into everlasting punish- 
ment; but the righteous into life eternal." (Matt. 25: 46). 
The words everlasting and eternal, in this text, are both 
rendered from the Greek aionios. Xow it is conceded on 
all hands that the phrase '-'eternal life," or " everlasting 
life," which occurs forty-five times in the Xew Testament, 
implies life without end. But if the term everlasting, or 
aionios, in the text, signifies without end, when applied to 
the future life of the righteous, it must also have the same 
signification in the same text when applied to the future 
punishment of the wicked. The phrase "everlasting pun- 
ishment" is here contrasted with " life eternal" " In an- 
tithetical language, one member of the antithesis should 
be understood with as great a latitude of meaning as the 
other." Hence, it follows incontrovertibly that the endless 
punishment of the wicked, and the endless Jife of the 
righteous are taught in this text with equal certainty and 
clearness. It must be evident to every rational mind that 
when the term everlasting, or the Greek aionios, in the 
same breath, and by the same speaker, is applied to the 
final destiny of the righteous and the wicked, it must have 
one and the same signification. Hence, if unending life is 
to be enjoyed by the righteous, punishment without end is 
to be inflicted on the ungodly. This conclusion is palpable 
and incontrovertible. Therefore the future punishment of 
the wicked will never cease. Webster defines punishment 



FINAL DESTINY OF THE "WICKED. 



153 



as follows: "Any pain or suffering inflicted on a person for 
a crime or offense, by the authority to which the offender 
is subject, either by the constitution of God, or of civil 
society." 

TTill the reader please note that punishment implies pa/in 
or suffering. Now, it is obvious that in the absence of con- 
sciousness there can be no pain or suffering; hence, in the 
absence of consciousness there can be no punishment. 
Therefore when consciousness ceases, punishment must 
necessarily cease. But the Savior has most emphatically 
taught that the future punishment of the wicked wull nev- 
er terminate; hence, we must inevitably conclude that the 
wicked will never cease to exist in a state of consciousness. 
This argument is logical and unimpeachable. The Greek 
term kolasis, rendered punishment in this text, occurs but 
twice in the New Testament. It is found in 1 John 4:18, 
where it is translated torment. "There is no fear in love, 
but perfect love casteth out fear; because fear has torment." 
This term undoubtedly implies torment in the text under 
consideration. The Son of God has then given us the most 
positive assurance that the wicked will possess conscious- 
ness in a future state of existence, and that their punish- 
ment or torment will never end. 

4. Mark 9: 43-49: "And if thy" hand offend thee, cut it 
off; it is better for thee to enter into life maimed, than hav- 
ing two hands to go into hell, into the fire that never shall 
be quenched: where their worm dieth not, and the fire is 
not quenched. And if thy foot offend thee, cut it off; it is 
better for thee to enter halt into life, than having two feet 
to be cast into hell, into the fire that never shall £>e 
quenched; where their worm dieth net, and the fire is not 
quenched. And if thine eye offend thee, pluck it out; it is 
better for thee to enter into the kingdom of God with one 
eye, than having two eyes, to be cast into hell fire; where 



154 



BIBLE TS. MATERIALISM. 



their worm dieth not, and the fire is net quenched. For 
every one shall be salted with fire, and every sacrifice shall 
be salted with salt." This text speaks for itself. The term 
gehmna, which is rendered hell in this passage, is a word 
of Hebrew extraction, and literally signifies the valley of 
Hinnom. This valley was a short distance southeast of Je- 
rusalem, and was once used for those abominable sacrifices 
in which the idolatrous Jews caused their children to pass 
through the fire of Moloch. A place in this valley was 
called Tophet, where it is supposed they offered their 
children in sacrifice to this idol, burning them alive. The 
valley of Hinnom, having been the scene of the most in- 
tense suffering, was employed by the Savior to denote the 
future and everlasting punishment of the wicked. Mate, 
terialists tell us that, inasmuch as gehenna was anciently 
among the Jews the name of a place of limited or temporal 
punishment, or suffering, it can not be used in the New 
Testament to express interminable woe. The fires of the 
valley of Hinnom did not always continue to burn; hence, 
they conclude that gehenna or hell does not denote ever, 
lasting misery. In reply, we would remind them that all 
the words used in the Xew Testament to indicate the etern- 
al bliss of the righteous, were originally applied to tempor- 
al places and things. 

Paradise was originally employed to denote the delight- 
ful abode of man in his primitive state, and the term 
Heaven, originally, signified the air. Now, if the terms 
Heaven and Paradise can be used to express the future and 
eternal bliss of the saints, so may also the word gehenna be 
employed to designate unending punishment inflicted on 
the wicked. And most assuredly such is the case. In the 
text under consideration, the Savior employs the expres- 
sions " hell" " hell fire" and "fire that never shall be 
quenched" as equivalent. In Matt. 18:8, the same idea is 



FINAL DESTLNT OF THE "WICKED. 



155 



expressed by the phrase " everlasting fire" But the ex- 
pressions " heU" " hell fire" "fire that never shall be 
quenched" and " everlasting fire" are contrasted with the 
phrases "enter into life" and "enter into the kingdom of 
God" Xow, the phrase " enter into life" undoubtedly 
signifies "to enter into eternal life." 

We read Matt. 19: 16: "And behold, one came and said 
unto him, Good Master, what good thing shall I do that I 
may have eternal life?" Jesus responded, "If thou will 
enter into life, keep the commandments." The reader will 
observe that " to have eternal life," and " to enter into 
life," in the style of the Savior, are expressions of equiva- 
lent import. Finally the young man went away disobedi- 
ent, whereupon the Savior said, "A rich man shall hardly 
enter into the kingdom of heaven." Now, it must be evi- 
dent to every unbiased mind that the phrases " have [in- 
herit] eternal life" "enter into life" and "enter into the 
kingdom of God" are equivalent. Hence, if the expres- 
sion u eternal life " implies life without end, then evidently 
"hell" "hell fire" "fire that never shall be quenched" and 
"everlasting fire" used in contrast with the phrases "enter 
into life" or " eternal life" must also denote unending 
punishment or suffering. This conclusion is unavoidable. 

The term gehenna, which occurs twelve times in the Xew 
Testament, invariably denotes punishment or suffering. It 
is found in the following texts: Matt. 5: 22, 29, 30 ; 10: 28; 
18: 9; 23: 15, 33; Mark 9: 43, 45, 47; Luke 12: 5: James 3: 
6. The expressions u the unquenchable fire" and " the ev- 
erlasting fire" are never once in the Hew Testament ap- 
plied to anything temporal or limited. They are invaria- 
bly employed in reference to future punishment. In the 
day of judgment, the Son of God shall say unto the wick- 
ed, " Depart from me, ye cursed, into the everlasting lire 
prepared for the devil and his angels." Matt. 25: 41. The 



156 



BIBLE TS. MATERIALISM. 



termor e in this text evidently denotes or symbolizes the 
future punishment of the wicked, and the word everlasting 
expresses the duration of this punishment. But the term 
everlasting, when applied to punishment, Matt. 25: 46, it 
must be conceded on all hands, signifies unending', hence, 
it must have the same meaning when applied to fire, which 
is evidently used in the text last cited to indicate punish- 
ment. 

5. Luke 12: 10: "And every one who shall speak a word 
against the Son of Man, it shall be forgiven him, but unto 
him that blashemeth against the Holy Spirit it shall not be 
forgiven. (Revised Version). 

The phrase " shall not be forgiven," can not be restricted 
in its import to the present life, but it comprehends the 
endless duration of the future life. It is equivalent to the 
expression, shall never be forgiven. It muse be evident to 
every intelligent person that if the blasphemer against the 
Holy Spirit should be forgiven at any period of the future, 
the words of the Savior would be proved false. And it is 
also certain that so long as the blasphemer against the 
Holy Spirit is not forgiven he is obnoxious to punishment. 
Hence, the language of Christ in this text implies the end- 
less punishment of every one guilty of the offence named. 
Matthew records this saying of Jesus as follows: 

"And whosoever shall speak a word against the Son of 
Man, it shall be forgiven him; but whosoever shall speak 
against the Holy Spirit, it shall not be forgiven him, neither 
in this world nor in that which is to come." (Matt. 12: 32, 
Revised Version). Materialists sometimes assume that the 
phraseology, " this icorld and that which is to come," re- 
fers to the Jewish and the Christian dispensations. TTe 
aver that this language in no text of the Is ew Testament 
can be properly thus applied. We find the same phraseol- 
ogy in Eph. 1: 21: "He (God) raised him (Christ) from 



FINAL DESTINY OF THE WICKED. 



157 



the dead, and made him to sit at his right hand in the 
heavenly places, far above all rule, and authority, and pow- 
er, and dominion, and every name that is named, not only 
in this world, but also in that which is to come." Evident- 
ly " this world and that which is to come," here refers to 
the natural world and the spiritual world, and this phrase- 
ology most certainly expresses the utmost period of man's 
existence, both in this life and the life to come. It there- 
fore manifestly implies endless duration. This view is 
fully confirmed by the record as given by Mark, " But who- 
soever shall blaspheme against the Holy Spirit hath never 
forgiveness, but is guilty of an eternal sin." (Mark 3: 29, 
Revised Version). Instead of the words " Is guilty of an 
eternal sin," the version of King James says, " Is in dan- 
ger of eternal damnation." 

This text forever settles beyond the shadow of doubt the 
true import of the parallel passages in Matthew and Luke, 
already cited, and by two-fold and unambiguous testimony 
places the doctrine of endless punishment on a basis of the 
most positive assurance. The term aion, which literally 
signifies eternity, is connected in this text with a negative, 
thus, ouh echei aphesin eis tou aiona, i. e., literally rendered, 
"Hath not forgiveness in eternity, or forever" which is 
equivalent to " hath never forgiveness." It would be diffi- 
cult to employ language that would more forcibly express 
the idea of eternal endurance. But this view is still fur- 
ther substantiated and strengthened by the use of the ex- 
pression, " eternal sin " or as it is in the Authorized Ver- 
sion, " eternal damnation " which we think preferable. The 
term aionios (eternal) used in this clause, uniformly signi- 
fies endless duration in the Xew Testament when applied 
to the future. 

We now have before us the testimony of Luke, Matthew, 
and Mark, as to the eternal destiny of the blasphemer 



158 



BIBLE VS. MATERIALISM. 



against the Holy Spirit. Luke expresses the idea of un- 
ending endurance by a simple declaration, the natural and 
obvious import of which is without qualification, and which 
must, therefore, be extended through all futurity. Mat- 
thew intensifies the idea of endless duration by specifically 
referring to the present and the future state, or " this world 
and that which is to come.'' Mark exhibits the climax of 
evidence by the use of two words which invariably, in the 
New Testament, when applied to the future state, imply 
duration without end. The four varied forms of expres- 
sion found in the language of the three inspired penmen 
now referred to most indubitably teach with all possible 
intensiveness the everlasting doom and unending con- 
demnation of those who blaspheme against the Holy 
Spirit. 

6. "TTho {%. e., the wicked) shall be punished with ever- 
lasting destruction from the presence of the Lord, and 
from the glory of his power." (2 Thess. 1: 9). Macknight 
renders this text thus: " TTho shall suffer a just punish- 
ment — an everlasting destruction from the presence of the 
Lord, and from the glory of his power." The following 
is a literal construction of the original of this passage: 
" Who shall suffer as punishment — an everlasting destruc- 
tion from the presence of the Lord, and from the glory of 
his power." 

The intelligent reader will at once perceive that the 
phrase "everlasting destruction" is synonymous with the 
term "punished" or " punishment P The punishment of 
the wicked is here declared to be " everlasting destruction." 
But punishment, as has been fully shown, implies pain or 
suffering. Hence, the term destruction, which is here used 
as a synonym of punishment, can not signify annihilation, 
as Materialists affirm. But what is the destruction with 
which the wicked are to be punished? Let the Bible, be 



FINAL DESTIXY OF THE WICKED. 



159 



its own expositor. Let Paul interpret the meaning of de- 
struction when employed to designate the future punish- 
ment of the wicked. Rom. 2 : 6-9 : " "Who will render to 
every man according to his deeds; * * * unto them 
that are contentious, and do not obey the truth, but obey 
unrighteousness, indignation and wrath, tribulation and an- 
guish, upon every soul of man that doeth evil." Paul here 
testifies to the saints at Rome, that the wicked shall be 
punished with " indignation and wrath, tribulation and an- 
guish" But to the saints at Thessalonica, in the text un- 
der consideration, he testifies that the wicked shall be pun- 
ished with destruction. Therefore, destruction, when used 
to indicate the future punishment of the wicked, is synon- 
ymous with " indignation and wrath, tribulation and an- 
guish," or else the Apostle has taught contradictory senti- 
ments touching the final destiny of the wicked. But even 
Materialists will not affirm that Paul contradicts himself; 
hence we are led to the inevitable conclusion, that the fu- 
ture destruction of the wicked will be " indignation and 
wrath, tribulation and anguish." But how long are the 
wicked to suffer " indignation and wrath, tribulation and 
anguish? " Let Paul tell. " Who shall be punished with 
everlasting destruction," or by substituting Paul's own def 
inition of destruction, " Who shall be punished with ev- 
erlasting indignation and wrath, tribulation and anguish 
from the presence of the Lord, and from the glory of his 
power." Materialists themselves acknowledge that the 
term everlasting in this text is used without limitation; 
hence, the "tribulation and anguish" of the wicked will 
never cease. But tribulation and anguish imply conscious- 
ness, therefore the wicked will forever exist in a conscious 
state. This argument can never be set aside. The reader 
can now see the utter groundlessness of the assumption 
that the term destruction, when employed to express the 



160 



BIBLE VS. ilATEEIALISM. 



future punishment of the kicked, signifies annihilation. 
Materialists assert that inasmuch as the Lord is every- 
where present, if the wicked are punished with destruction 
from the presence of the Lord, they must be blotted out 
of existence. Let us for a moment look at this sophistical 
reasoning. Gen. 3:8: "And Adam and his wife hid them- 
selves from the presence of the Lord God," L 6., according 
to Materialism, Adam and his wife were blotted out of 
existence ! ! Gen. 4: 16: "And Cain went out from the 
presence of the Lord," i. e., according to Materialism, Cain 
was annihilated! ! Job 1: 12: "So Satan went forth from 
the presence of the Lord," i. e., according to Materialism, 
Satan was blotted out of existence 1 '] '. Such is a specimen 
of the argumentation used in support of the Materialistic 
theory. 

7. "Raging waves of the sea, (referring to certain false 
teachers and their apostate followers) foaming out their 
own shame; wandering stars, to whom is reserved the 
blackness of darkness forever" (Jude v. 13). "And the 
smoke of their torment (7. e., the torment of those who 
worship the beast and his image) ascendeth up forever and 
ever" (Rev. 14: 11). "And the devil that deceived them 
(i. e., the nations of Gog and Magog) was cast into the 
lake of fire and brimstone, where the beast and the false 
prophet are, and shall be tormented day and night forever 
and ever." (Rev. 20: 10). 

In the first of these texts the word forever is a transla- 
tion of aion y which, according to its etymology and primi- 
tive usage, signifies existence absolute and eternal. This 
word is compounded of ae4, always, and on, being, which 
is the present participle of the neuter verb eimi, to be, and, 
hence, the term edon literally implies always being. Plato 
designates the supreme God, Ho Ox, i. e., the beixg, or 
the self-existent One. When used without limitation of 



FINAL DESTINY OF THE WICKED. 



161 



time and circumstances, this word is to be taken in an ab- 
solute sense, and imports unlimited existence. 

The term aei, always, when not limited to any particular 
time, indicates an unending period, and, hence, the union 
of these two terms in the word aion expresses in the 
strongest manner possible the sense of absolute and un- 
ending existence. Aristotle, the celebrated Grecian phi- 
losopher, who flourished several centuries before the 
Christian era, after exploring all branches of Grecian lit- 
erature, in describing the residence of the gods in the 
highest heavens, used the following language: 

"It therefore is evident that there is neither place, nor 
vacuum, nor time beyond. Wherefore the things that are 
not by nature adapted to exist in place; nor does time make 
them grow old; neither under the highest heavens is there 
any change of any one of these things, they being placed 
beyond it; but unchangeable and passionless, having the 
best, even the self-sufficient life, they continue through all 
(aiona) eternity. For, indeed, the word itself, according 
to the ancients, divinely expressed this. For the period 
which comprehends the time of everyone's life, beyond 
which, according to nature, nothing exists, is called his 
(aion) eternity. And for the same reason also, the period 
of the whole heaven, even the infinite time of all ^things, 
and the period comprehending that infinity, is (aion) 
eternity; deriving its name from aei einai, always being, 
immortal and divine. Whence also it is applied to other 
things, to some, indeed, accurately, but to others in the 
lax signification of being and even life." .(De Coelo, Lib. 
I. Cap. 9). 

According to the testimony of this distinguished Gre- 
cian sage, the term aion, in its etymological import, and 
when "applied accurately " implies eternity, or endless du- 
ll 



162 



BIBLE VS. MATEKIALISM. 



ration, Mark his words, " for, indeed, the word itself, ac- 
cording to the ancients j divinely expressed this," i. e., 
eternity. The testimony of these ancient Greek writers is 
unimpeachable. But we are told that aion in classical 
usage is sometimes employed in the sense of limited dura- 
ration. Aristotle admits this fact, but maintains that this 
word can be so used only by giving to it a " lax significa- 
tion." Like the terms everlasting and eternal, the word 
aion, and also the adjective form aionios, have secondary 
meanings, and are sometimes used in an accommodated and 
limited sense, but such usage by no means militates against 
the fact that these words strictly and literally imply du- 
ration without end. Among the true canons of interpreta- 
tion the following general rule exhibits a principle of exe- 
gesis universally conceded by scholars: 

" The literal signification of words and phrases is 
•not to be departed from, unless the context or general 
usage imperiously demands it." 

In the first text cited in this paragraph aion is used 
singly as the object of the preposition eis — (eis tou edona) 
and is properly rendered " forever " or through eternity. In 
the second and third texts cited in this paragraph aion is 
reduplicated — (eis aionas aionon, and eis tons aionas tou 
rnVmow/respectively) — and is properly rendered " forever 
and ever." 

This reduplication in Greek and English uniformly, 
specifically, and intensively implies endless duration, in 
the New Testament. No other phraseology or form of 
words found in these languages so vigorously and emphat- 
ically expresses eternal endurance. The Greek phrase un- 
der consideration is found in the Septuagint as the transla- 
tion of the Hebrew leolam vaed, also corresponding with 
the English phraseology forever and ever, and there, as in 
the New Testament, it uniformly and in the most forcible 



FINAL DESTINY OF THE "WICKED. 



163 



manner signifies eternity. As already seen, the Greek word 
aion, when used singly and in simple construction with the 
preposition eis, expresses endless duration, and this signifi- 
cation is not changed, but simply intensified, when this 
term is reduplicated. The truth of this statement will be 
apparent from the following texts: 

" The Lord is King forever and ever." (Psalms 10: 16). 
"Therefore the people shall praise thee forever etna 1 ever." 
(Psalms 45: 17). "This God is our God forever and ever." 
(Psalms 48: 14). 

In the Septuagint in each of these texts we find axon in 
its simple construction followed by its reduplicate form. 
The original terms here employed are literally and proper- 
ly rendered, "forever; even forever and, ever" thus conclu- 
siyely demonstrating that aion in its simple construction 
signifies endless duration, but with less intensiveness than 
when in its reduplicate form. In its reduplication aion 
occurs twenty-three times in the Xew Testament, and is 
three times applied to the future torments of the wicked. 
This term occurs in the Greek Xew Testament one hun- 
dred and twenty nine times, and is rendered forever twen- 
ty-eight times; ever, once; evermore, twice when used singly 
and once when reduplicated; forever and ever, twenty-two 
times in reduplication; with a negatiye, never, eight times; 
eternal, twice; course, once; ages, twice; and by metaphor, 
world, thirty-nine times. Its Hebrew equivalent olam oc- 
curs in the Hebrew Scriptures more than three hundred 
times. The adjective aionios, derived from aion, is found 
seventy-one times in the Xew Testament, and is sixty-seven 
times rendered eternal or everlasting in the Authorized 
Version. It must be evident to every rational mind that 
when the original terms rendered everlasting , forever , etc., 
are applied to temporal or mundane things, they are used 
figuratively. Thus we have the expressions " everlasting 



164 



bible vs. materialism:. 



hills." " everlasting mountains," etc. It has been clearly 
shown that the Greek terms a&on and aionios literally im- 
port duration without end. 

6i These terms occur in the Old and Xew Testaments 
some six hundred and eighteen times: of which extraordin- 
ary sum they are properly and literally translated in the 
common version five hundred and eight times by the 
strongest terms in humam speech indicative of endless du- 
ration." 

These terms are sixty-one times employed in the New 
Testament to denote the continuance of the happiness of the 
righteous, and they are fifteen used times to express the 
duration of the punishment of the wicked. Xow, it is con- 
ceded on all hands, that when these terms are applied to 
God's being, his glory, or his praise, they denote duration 
without end. And when they are employed to indicate the 
duration of the happiness of the righteous in a future 
state, all agree that they are to be taken in their natural 
and full import. By what rule of interpretation, then, or 
by what canon of criticism, are these words represented as 
denoting limited duration when applied to the misery of 
the wicked in the future? 

It is obvious that when these terms are used in reference 
to the same state, they must have the same import whether 
applied to the destiny of the righteous or the wicked. 
Therefore, if these words in sixty-one instances, when ap- 
plied to the future happiness of the righteous, imply du- 
ration without end, they must also have the same import 
when fifteen times applied to the future punishment of 
the wicked. This conclusion is logical and irresistible. 

It has already been shown that gehenna and the " ever- 
lasting or unquenchable fire,** are the same. The "'lake of 
fire*' is also identical with gehenna. The King will say to 
those on the left hand, "Depart from me, ye cursed, into 



FINAL DESTINY OF THE KICKED. 



165 



the everlasting fire prepared for the Devil and his angels." 
(Matt. 25: 41). And we are informed in Rev. 20: 10, that 
the Devil is to be cast into the "lake of fire.*' Hence, the 
terms gehenna, the everlasting fire, and the lake of fire are 
equivalent in meaning, and imply eternal duration. 

We conclude the discussion of this important theme by 
emphasizing the fact that Christ and his apostles in refer- 
ring to the final punishment of the wieked use the most 
appropriate and strongest words and phrases in human 
speech expressive of endless duration. If the language 
they employed does not express endless punishment, then 
all words are certainly powerless to do so. These religious 
teachers knew that the great majority of Bible students 
would understand them to teach the endless punishment of 
the wicked. Hence, if they did not indorse this view, 
they purposely deceived by intentional false teaching. 
But Christ and the apostles were not deceivers, but Avere 
honest and truthful, and taught as they believed and, there- 
fore, the conclusion is inevitable that the punishment of 
those who die in their sins will be as lasting as eternity. 

Section II. — Examination of Arguments Used in Favor 
of the Annihilation of the Wicked. 

1. Death. — Materialists assume that death when applied 
to man denotes annihilation or extinction of being. The 
candid reader will readily perceive, however, that this 
assumption is utterly groundless. Rom. 8: 6: "For 
to be carnally minded is death, but to be spirit- 
ually minded is life and peace.'- Eph. 2:1: "And you hath 
he quickened who were dead in trespasses and sins." Isa. 
59:2: " Your iniquities have separated between you and 
your God." Those, then, in the present life, who, on ac- 
count of sin, are separated from God, are dead, but yet 



166 



BIBLE VS. MATERIALISM. 



they possess both being and consciousness. Again, Col. 
3: 2, 3: " Set your affections on things above, not on things 
on earth. For ye are dead, and your life is hid with Christ 
in God." Rom. 6:7: "For he that is dead is freed from 
sin." All in the present state of existence, then, who are 
freed or separated from sin, are dead, yet most assuredly 
they live, move, and have a being! The Bible contem- 
plates all men who dwell upon the face of the earth as be- 
ing both dead and alive. 1 Tim. 5:6:" But she that liveth 
in pleasure, is dead while she liveth." Matt. 8: 22: "Let 
the dead bury their dead." Rev. 3:1: " Thou hast a name 
that thou livest, and art dead." The Apostle James says: 
"The body without the spirit is dead." James 2: 26. In 
regard to man's departure, Solomon says: " Then shall the 
dust return to the earth as it was, and the spirit shall re- 
turn unto God who gave it." Hence the term death, when 
used in reference to man's departure from this world, im- 
plies the separation of body and spirit. It has already been 
fully shown that death does not terminate the existence of 
the human spirit. Concerning the dead the Savior says: 
"All live unto God." Luke 20: 38. And again, "The rich 
man also died, and was buried; and in heides he lifted up 
his eyes, being in torments." Hence, death neither implies 
non-existence nor the extinction of consciousness. The 
Savior and the Apostle Paul have put an eternal veto upon 
the notion that death denotes annihilation. John 12: 24: 
" Except a corn of wheat fall into the ground and die, it 
abideth alone; but if it die, it bringeth forth much fruit," 
i. e., according to Materialism, " Except a corn of wheat 
fall into the ground and be annihilated, it abideth alone; 
but if it he annihilated, it bringeth forth much fruit! !" 
1 Cor. 15: 36: " That which thou sowest [the grain you sow] 
is not quickened except it die," i. e., according to Material- 
ism, "The grain you sow will not grow, except it be anni- 



FINAL DESTINY OF THE WICKED. 



167 



hilated! 7" Now, these texts most clearly and forcibly 
teach that death does not imply extinction of being. Rev. 
20: 14: "And death and hades [i. e., the inmates of the 
grave and hades] were cast into the lake of fire. This is 
the second death." Here again we have the idea of sepa- 
ration. To be cast into the lake of fire from the presence 
of the Lord, and from the glory of his power, constitutes 
the second death. The reader will now perceive that the 
assumption that death, when applied to man, implies the 
extinction of his entire being, is as destitute of foundation 
as the baseless fabric of an idle vision. 

2. Destruction. — It is also affirmed by the advocates of 
Materialism that the terms destroy and destruction, when 
employed with respect to man, imply annihilation or ex- 
tinction of being. But even a cursory examination of the 
scriptural use of these terms will serve fully to expose the 
utter groundlessness of this assumption. These words in 
the New Testament are represented by eleven different 
Greek terms, and in the Old Testament they are translated 
from about forty Hebrew terms. We will now proceed to 
show that the terms destroy and destruction do not imply 
extinction of being when applied to man. Jer, 23: 1: "Wo 
be unto the pastors that destroy and scatter the sheep of 
my pasture! " Most assuredly destroy does not denote an- 
nihilation in this text. Hos. 4:6: "My people are destroyed 
for lack of knowledge," L 6., according to Materialism, 
" My people are annihilated for the lack of knowledge! ! " 
The people referred to in this text were destroyed, but yet 
evidently they lived, moved and had a being. Rom. 3: 14- 
16: "Whose mouth is full of cursing and wickedness; their 
feet are swift to shed blood; destruction and misery are 
in their ways." The term destruction is here evidently ap- 
plied to the living, and destruction and misery are repre- 
sented as existing together. Hence, destruction does not 



168 



BIBLE VS. MATERIALISM. 



imply the extinction of consciousness. The Greek term 
apollumi, which is commonly rendered " destroy," or "per- 
ish," and which Materialists affirm signifies " to annihi- 
late," is found in the following texts: Matt. 10: 5, 6: "Go 
not into the way of the Gentiles, and into any city of the 
Samaritans enter ye not; but go rather to the lost sheep of 
the house of Israel," i. e., according to Materialism, " go 
to the annihilated sheep of the house of Israel ! ! " Matt. 
18: 11: "For the Son of Man is come to save that which 
was lost " i. 6., according to Materialism, " The Son of Man 
is come to save that which was axxihilated ! ! " Luke 15: 
4: "What man of you having an hundred sheep, if he 
lose one of them, doih not leave the ninety and nine in the 
wilderness, and go after that which is lost, until he find 
it?" Or according to Materialism, " What man of you, 
* * * if he annihilate one of his sheep, doth not leave 
the ninety and nine, and go after that which is annihila- 
ted!!'" 2 Cor. 4: 3: "If our gospel be hid, it is hid to 
them that are lost" i. e., according to Materialism, " it is 
hid to them that are annihilated ! !" The Greek term diaph- 
thiro, which is also rendered " destroy," occurs in 1 Tim. 6: 
5: "Perverse disputings of men of corrupt minds," i. e., 
according to Materialism, " Perverse disputings of men of 
annihilated minds ! ! " Phthiro is found 2 Cor. 7:2: "TTe 
have corrupted no man," i. e., according to Materialism, 
"We have annihilated no man!!" It is probably un- 
necessary tco carry our investigations further at present. 
The reader will perceive that the terms destroy and destruc- 
tion are applied to man in the present state of existence; 
hence, they do not imply annihilation. Destruction evi- 
dently denotes ruin. Man may be ruined or destroyed in 
the present life, and evidently, as has been fully shown, 
everlasting punishment from the presence of the Lord, and 
from the glory of his power, will constitute the destruction 



FINAL DESTINY OF THE WICKED. 



169 



of the ungodly in the world to come. Therefore the posi- 
tion of Materialists relative to the import of the terms de- 
stroy an&destruction, when employed to denote the final des- 
tiny of the wicked, is without the shadow of support from 
the Sacred Oracles of heaven. 

3. Peeish. — The term perish, when applied to man. is 
equivalent to " die" or to " be destroyed" hence, it does not 
imply annihilation or extinction of being. In fact, the term 
perish, with one single exception (Acts 13: 44), is invaria- 
bly represented by the identical Greek words which are 
translated "die" and "destroy" hence, of course, it is em- 
ployed as a synonym of these terms. 

4. Consume, Detour, Burn Up. — The words consume 
and devour are, for the most part, employed in the sense of 
"kill" or "destroy" Thus men are said to be consumed 
and devoured by the sword. Isa. 31: 8; Jer. 2: 30. These 
terms are almost invariably used to indicate natural or tern, 
poral death, as in the following texts: Psalms 37: 19, 20: 
"In the days of famine, they [the righteous] shall be sat- 
isfied; but the wicked shall perish [die], and the enemies 
of the Lord shall be as the fat of lambs; they shall con- 
sume; into smoke shall they consume away " Here the 
wicked are represented as being consumed in the earth by 
famine.- Again, Psalms 104: 35: "Let the sinner he con- 
sumed out of the earth, and let the wicked be no more [on 
the earth]." The term devour is used in 1 Peter 5: 8, to 
denote moral or spiritual death. " The devil, as a roaring 
lion, walketh about, seeking whom he may devour" Those 
who persistently engage in the service of sin are devoured 
in the present state of existence, i. e., they are ruined by 
sin. The expression " burn up " is often employed to in- 
dicate or symbolize destruction or ruin. Touching the de- 
struction of Babylon, we read, Isa. 47: 14, "Behold, they 
shall be as stubble; the fire shall burn them; they shall not 



170 



BIBLE VS. MATERIALISM. 



deliver themselves from the power of the flame; there shall 
not be a coal to warm at, or a fire to sit before it" The 
sword, and not fire, however, was the instrument by which 
the inhabitants of Babylon were destroyed. Concerning 
the destruction of Jerusalem, the prophet of the Lord says, 
Mai. 4: 1, "For behold, the day cometh, that shall burn as 
an oven; and all the proud, yea, and all that do wickedly, 
shall be stubble; and the day that cometh shall bum them 
up [either by sword, or famine, or captivity], saith the Lord 
of host, that it shall leave them neither root nor branch" i. 
e., that neither man nor child shall escape. Again, 2 Pet. 
3: 10: " The earth also and the works that are therein shall 
be burned up" Do Materialists believe that the earth will 
be annihilated or blotted out of existence in the last time? 
The terms under consideration, when applied to man, are 
evidently employed to denote or symbolize ruin, destruction 
or death, but never as indicative of non-existence or anni- 
hilation. Will the reader please collate Jer. 5: 14; Obad. 
18; and Matt, 3: 12? 

5. End. — Heb. 6: 8: "Whose end is to be burned.'' 
Phil. 3: 19: "Whose end is destruction." It is asserted by 
the advocates of Materialism that if the wicked have an 
end, they must be annihilated. But what of the righteous? 
Psalms 37: 37: "Mark the perfect man, and behold the 
upright; for the end of that man is peace." Thus Materi- 
alists would annihilate forever both the righteous and the 
wicked! ! 



Concluding Remarks. 

The attentive reader will now perceive that the entire 
superstructure of Materialism is based upon false assump- 
tions. 1. Materialists assume that the terms life and exist- 



FINAL DESTINY OF THE WICKED. 



171 



ence are synonymous, as also the words death and non-exist- 
ence. They assert that the opposite of life is non-existence. 
We will now show that life, when used to denote the re- 
ward promised to the righteous, implies more than simple 
or mere existence. Prov. 8: 35: "Whoso findeth me find- 
eth life" Do not the wicked exist before they enjoy the; 
favor of God? Matt. 19: 17: "If thou wilt enter into life, 
keep the commandments." According to Materialism, the 
young man to whom the Savior addressed this language 
had not even an existence! 7 

We will substitute existence for life in a few texts. John 
6: 53: "Except ye eat the flesh of the Son of Man, and 
drink his blood, ye have no existence in you." Rom. 8:6: 
"To be spiritually minded is existence and peace! " 2 Cor. 
5:4: "That mortality might be swallowed up of exist- 
ence!!" 2 Tim. 1: 10: " Who hath brought existence and 
immortality to light through the gospel ! " 1 John 5: 12: 
" He that hath the Son, hath existence, and he that hath not 
the Son of God, hath not existence!! " Hence, according 
to Materialism, there are none in existence out of Christ; 
therefore all are in Christ, and, consequently, all will be 
saved. Thus Materialism becomes a handmaid to Univers- 
alism. Life and eternal life, as promised to the righteous, 
imply happiness or bliss as well as existence. Hence, while 
the wicked will have eternal existence, only the righteous 
will enjoy everlasting life. 

2. Materialists assume that the terms death, destruction, 
perish, etc., imply annihilation. We leave the reader to 
judge whether this position has not been shown utterly de- 
void of Bible testimony. 

3. Materialists almost invariably cite the language of the 
Old Testament in support of their favorite theory. They 
fancy they can learn much more in respect to the final des- 
tiny of man from the patriarchs and prophets than from Jesus 



172 



BIBLE VS. MATERIALISM. 



Christ and the apostles. They adduce their testimonies 
from writers who lived before life and immortality were 
brought to light through the gospel. They explain the 
gospel by the law, the substance by the shadow, the reality 
by the figure. They make the obscure and figurative lan- 
guage of David, Solomon, and the Old Testament proph- 
ets, a key to ascertain the import of the plain, unambiguous 
teachings of the Savior and the apostles. Materialism 
claims but little support from those sacred penmen who 
lived after the darkness of the earlier ages was dispelled, 
and the true doctrine concerning the future and final des- 
tiny of man was fully developed. This system flourishes 
much better among the types and shadows of the law, and 
the imagery of the prophets, than among the effulgent 
rays of the Sun of Righteousness. The darkness of form- 
er ages is much more congenial to the system of Material- 
ism than the meridian glory of the gospel of the Son of 
God. " Wo unto them who call evil good, and good evil; 
that put darkness for light, and light for darkness. " 

For the following reasons, the system of human Materi- 
alism should be deprecated by every sincere lover of 
Christianity: 1. Materialism virtually denies the di- 
vinity of Jesus Christ. 2. It degrades man to a level with 
the brute. 3. It divests the Christian system of its spirit- 
uality. 4. It saps the foundation of the Qhristian hope by 
a virtual denial of the resurrection of the dead. 5. It 
casts a cloud of gloom over the future prospects of tie 
Christian pilgrim. 6. It nullifies the denunciations and 
maledictions pronounced upon the ungodly in a future 
state. 7. It is directly antagonistic to the teachings of the 
Bible and, hence, it leads to open infidelity. 

We have now submitted such evidence from the Sacred 
Scriptures as we deem expedient to establish the positions 



FINAL DESTINY OF THE WICKED. 



173 



affirmed in this volume in relation to man's present consti- 
tution and his eternal destiny beyond the grave. 

We request the reader to examine well the Bible testi- 
monies against the doctrine of modern Materialism which 
we have presented, and decide as to their true value. We 
believe that man is destined to exist forever. After the 
decisions of the final judgment shall have been rendered, 
and the saints shall have entered the Holy City to enjoy 
its bliss forever and ever, yet still, "without are dogs, and 
sorcerers, and whoremongers, and murderers, and idolaters 
and whosoever loveth and maketh a lie." From the mount 
of God in thrilling tones the Omniscient Judge ratifies the 
ultimate and everlasting destiny of both saint and sinner in 
the following language: 

"He that is unjust, let him be unjust still; and he that is 
filthy, let him be filthy still; and he that is righteous, let 
him be righteous still; and he that is holy, let him be holy 
stilV 

Here the curtain drops forever, and the pen of divine 
inspiration ceases its records in relation to the sad fate of 
the finally impenitent. Without the city, and forever de- 
barred from entering within its pearly gates, they are left 
to suffer their final and everlasting doom. 

May God graciously grant that both reader and writer 
may be ultimately brought beyond the sorrows, cares, dis- 
appointments, and perplexities of this inconstant life, to 
the full enjoyment of the inexpressible delights and bea- 
tific joys of Paradise forever made vocal by the songs 
of the redeemed. 



174 



BIBLE VS. MATERIALISM. 



CHAPTER VII. 



THE FRUITS OF MATERIALISM. 



44 The tree is known by its fruit.'' — Jesus. 



1. — Materialism is Practically Valueless. 




HE doctrine of Materialism is simply a theory. It 



X possesses no jvxictical features whatever. It is a 
theory that bears no direct relation to any Christian duty. 
It ignores every command found in the Bible, and it is as 
silent as the grave in relation to the practical virtues that 
should adorn and dignify the character of every true fol- 
lower of Christ. It has no word of comfort for those who 
are burdened with the cares and anxieties of life. It neither 
feeds the hungry, nor clothes the naked. It is solely theo- 
retical, and has not within its entire range a single jyractical 
thought. It assumes to present a basis of religious faith, 
but not of religious practice. It does not even claim to 
enter the domain of a practical Christianity, but is satisfied 
with the presentation of a mere theory in relation to the 
constitution of man. 

Xow, it will be conceded by everyone that theories are 
beneficial or detrimental in proportion as they have a bear, 
ing for good or evil on the lives of their adherents. Any 
theory that does not bear practical fruit is of little or no 
value to man. " Blessed are they that do his command- 
ments, that they may have right to the tree of life, and 
may enter in through the gates into the city." Xot to him 



THE FRUITS OF MATERIALISM. 



175 



who simply believes a theory, but to the doer of the word 
is the promise of a rich blessing given. It is then plainly 
evident that the dogma of Materialism is of no practical 
value to any human being. To believe that man is wholly 
material, and that like the brute, his entire being is extin- 
guished by death can certainly make no one more loyal to 
God or more obedient to the requirements of the gospel of 
Christ. Faith in Materialism makes no one better or hap- 
pier. It neither elevates the affections, purifies the heart, 
nor lifts the soul to God. It exhibits no motives leading 
to a higher degree of piety and godliness; it inculcates no 
principle of virtue that tends to the formation of a sym- 
metrical Christian character. It is devoid of every prac- 
tical element characteristic of every true and noble Christ- 
ian life. In opposition to other theories, it presents no 
facts that tend to superinduce faith in Christ; it addresses 
to the impenitent no new or superior motive to repentance, 
nor does it hold forth before a lost and perishing world 
any special obligations of obedience to the gospel of 
Christ. As a theory it is neither life-possessing, nor life- 
giving. From a practical standpoint it is certainly unwor- 
thy of acceptance, and, while it leads to a jargon of prof- 
itless words that engender strife, it fails to impress upon 
the tablets of the understanding the necessity of a holy 
life. 

2. — Materialism Degrades Humaxtty axd Impairs the 
True Digxity of Christ. 

Materialism teaches that man is composed wholly of 
matter, and that in reference to the constituent elements 
of his being he possesses no superiority over the brute. 
This doctrine assumes that death results in the extinction 
of man's entire being — body, soul, and spirit. The word 



176 



BIBLE TS. MATERIALISM. 



of God affirms on the other hand that "God forms the 
spirit of man within him," that " The spirit of man goeth 
upward^ and the spirit of the beast goeth downward to the 
earth/' and that at death, " The dust [body] shall return to 
the earth as it was, and the spirit shall return unto God 
who gave it." 

Science and reason also lift a commanding voice in at- 
testation of the truthfulness of the Bible teaching with 
respect to the constitution of man. These witnesses testi- 
fy that man possesses many characteristics which clearly 
distinguish him from the brute. Materialists tell us that 
mind is merely a function of matter, while the Bible and 
science teach that mind or spirit and matter are distinct 
substances, and that spirit existed before matter. The im- 
measurable difference between man and the brute is one of 
quality or kind} and not simply one of degree. TVe will 
now specify some of the mental characteristics belonging 
to man which are wanting in the brute. 

1. Man uses artificial language — the brute does not and 
can not. 2. Man can reason abstractly — the brute can not. 
3. Man is a scientific being — the brute is not. 4. Man is 
progressive — the brute is not. 5. Man possesses a con- 
science — the brute does not. 6. Man has a moral nature — 
the brute has not. 7. Man possesses a religious instinct — 
the brute has not a trace of this element. These charac- 
teristics, with others that might be designated, form a 
spanless chasm between man and the brute, and clearly in- 
dicate the superior nature of man. In common with the 
lower species of animals, man possesses a physical body, 
and a carnal nature; but unlike these he possesses a spirit- 
ual nature, by which he is allied to the exalted intelli- 
gences of heaven, and stamped with the image of the 
eternal God. "Lithe image of God made he man; " "God 
is a spirit," and, hence, man in his spiritual nature only 



THE FRUITS OF MATERIALISM. 



177 



could be made in the image of God. " Made a little low- 
er than the angels " and endowed with high and noble 
mental qualities, man holds an elevated position among 
the intelligences of the universe. With respect to the 
constitutional elements of his being, Materialism classes 
man with the beasts that perish, and consigns the human 
spirit to utter non-existence at death. It divests man of 
the noblest element of his being, and dogmatically asserts 
that he is composed entirely of matter. This system not 
only brutalizes man, but it also reduces the Son of God to 
a mere animal. It assumes that Christ was wholly mate- 
rial, and that in death he ceased to exist — body, soul, and 
spirit. It thus virtually denies the pre-existence of Christ, 
and robs him of his true divinity. Divinity can not die 
and become extinct. " Before Abraham was," said Jesus, 
" I am." He was with the Father before the worlds were, 
and in his final struggle with death, he committed his 
spirit into the hands of his Father, and, doubtless while 
his body was consigned to the grave^ his sinless and in- 
corruptible spirit entered the abode of the blessed in 
Paradise. 

This gross system also teaches that God is a material 
being. The Savior emphatically declares, on the other 
hand, that God is spirit. Spirit and matter are two dis- 
tinct substances, and have no properties in common. It 
is certain that man can not resolve spirit into matter. Spirit 
antedated matter, as is fully shown in the following chap- 
ter of this volume, and it may therefore exist independent 
of matter. Materialists teach that the mind and brain are 
identical, and they affirm the non-existence of spirit, or 
mind, in the absence of organized matter in the animal 
kingdom. We reply that the brain is simply the instru- 
ment, but not the producer of thought. "Our conscious- 
ness in this life is an embodied consciousness." The brain 
1 2 



178 BIBLE VS. MATERIALISM. 

may become deranged by disease so that it can not respond 
to the will of the spirit, or it may be entirely destroyed, 
and yet the existence of the mind or spirit will not be af- 
fected. The destruction of the musical instrument does 
not terminate the existence of the musician, nor does the 
derangement of the telegraphic instrument indicate any 
impairment of the powers of the operator. 

3. — Materialism has no Saying Potter, but it Occa- 
sions Strife and Division in the Family of God. 

If the doctrine of Materialism be true, what of it? If 
man is composed wholly of matter, and if the dead are 
unconscious, what are the resulting benefits? A man can 
doubtless be a Christian and believe in the doctrine of Ma- 
terialism, although the adherents of infidelity almost inva- 
riably hold this dogma. The acceptance of Materialism 
makes no one a Christian; nor does it tend to augment the 
virtues of the true followers of Jesus Christ. Faith in 
Materialism is not a condition of salvation, and this doc- 
trine constitutes no part of the faith once for all delivered 
to the saints by the ambassadors of Christ. 

Many who advocate Materialism have held it as a funda- 
mental doctrine of Christianity, and some have made its 
acceptance a test of Christian fellowship. Thus, in numer- 
ous instances it has been the occasion of strife and dis- 
sension among Christians, and not infrequently it has pro- 
duced division and added one more to the multitudinous 
sects that distract the church of Christ and destroy the 
unity of the children of God. Divisions in the family of 
God are manifestly in direct conflict with the plain teach- 
ing of the Bible. Not one text can be cited that author- 
izes a single division in the church of Christ. " Neither 



THE FRUITS OF MATERIALISM. 



179 



pray I for these (the apostles) alone," said the immaculate 
Savior, "but for them also which shall believe on me 
through their word; that they all may be one; as thou, 
Father art in me, and I in thee, that they also may be one 
in us: that the world may believe that thou hast sent me. 
And the glory which thou gavest me I have given them; 
that they may be one, even as tee are oneP (John 17: 20- 
23). The teaching of the Holy Spirit by the apostle Paul 
is in strict accord with the solemn utterance of the Prince 
of Life. " Xow I beseech you, brethren, by the name of 
our Lord Jesus Christ, that ye all speak the same thing, 
and that there be no divisions among you/ but that ye 
be perfectly joined together in the same mind and in the 
same judgment. (1 Cor. 1: 10). 

In open conflict with the unambiguous teaching of 
Christ and his chosen embassadors, and simply upon the 
merits of the doctrine of Materialism, the advocates of 
this system urge the propriety of division in the ranks of 
God's people. If the doctrine of Materialism be true, it 
evidently contains no saving efficacy or power. It forms 
no part of the true foundation of the church of Christ. 
"Other foundation can no man lay than that is laid, which 
is Jesus Christ." The Divinity and Christhood of Jesus 
constitute the central truth of the Christian system, the 
creed of Christianity, the sole foundation of the church of 
Christ. This great central truth can have no rival. The 
theory of Materialism has no place in the basis of Christ- 
ian unity and, hence, it can not be made a test of Christian 
fellowship. Men may be Christians whether they accept 
or reject the system of Materialism. Even, if true, its ac- 
ceptance is non-essential to salvation. It is in no sense the 
object of saving faith, nor does it enter as an element in 
the formation of a true Christian character. It is sinful 
to make any merely speculative and theoretical notion 



180 



BIBLE VS. MATEKIALISM. 



the occasion of dissension and division among the 
saints. "Mark them which cause divisions and offences 
contrary to the doctrine which ye have learned." (Rom. 
16: 17). 

Upon the supposition that the theory of Materialism be 
true, it can not be assigned a place among the essential 
doctrines of the Christian faith, and it is a notorious fact 
that, in many instances, at least, it has been productive of 
unholy dissension and division among Christians, and thus 
it has greatly impeded the progress of the glorious princi- 
ples of the gospel of Christ. But in the preceding chap- 
ters of this book it has been fully shown by a fair and 
proper application of the word of God, as we verily be- 
lieve, that the theory of modern Materialism is of human 
origin and directly antagonistic to the positive teaching of 
divine revelation. Why contend for a system which can 
not secure the blessing of salvation to anyone? " What is 
the chaff to the wheat?" The gospel of Materialism is 
not the gospel of Christ. It is not the power of God unto 
salvation. Its legitimate fruit is evil. It tends to degrade 
man in the scale of being, and it lowers the true dignity of 
the Son of God. It arrogantly assumes, in direct opposi- 
tion to the testimony of the Savior, that Jehovah himself is 
a material being. It is schismatical in its tendency, and in 
many respects it is inimical to the interests of the pure and 
undefiled religion of Jesus the Christ. All in all it is an 
unprofitable and pernicious theory that should be depreca- 
ted and contemned by every true disciple of the Lord Jesus. 



REASON AND SCIENCE AGAINST MATERIALISM. 181 



CHAPTER VIII. 



REASON AND SCIENCE AGAINST MATERI- 
ALISM. 

Section I. — Spirit and Matter Distinct Substances- 



HE largest class of Materialists not only deny the im- 



X materiality of the human spirit, but also the exist- 
ence of God. They also reject the divine inspiration of 
the Bible, and the supernatural character of Jesus of Naz- 
areth. As Materialists reject the authority of both the 
Jewish and the Christian Scriptures, we will not in the 
present discussion present the teaching of the Bible, but 
will make reason and science our only standard of appeal. 
Materialism assumes that matter is the only substance or 
entity in the universe and, hence, it is legitimately a sys- 
tem of absolute Atheism. The Encyclopedia Brittanica 
defines Materialism thus: 

"Materialism is the name given to that speculative the- 
ory which resolves all existence into a modification of 
matter." The advocates of this system teach that the 
mind is simply a function or outgrowth of matter, and 
that all intellection must of necessity close at the death of 
the body. In opposition to this Materialistic theory we 
submit the following considerations: 

1. That mind or spirit is a reality, entirely distinct from 
matter, is a truth which accords with the intuitive convic- 
tions of the human race. All nations have a conception of 




182 



BIBLE VS. MATERIALISM. 



matter and spirit as distinct entities. Even the untutored 
savage as well as the most profound sage recognizes the 
distinction between matter and spirit. 

2. We know as positively that spirit exists as we do that 
matter exists. The phenomena of mind are as manifest to 
the understanding as those of matter. If there is any one 
thing that an intelligent person knows better than another, 
it is the existence of his own mind. This is the grand 
center from which all other knowledge radiates, and we 
have as much assurance that spirit is not material as we 
have that matter is not spiritual, 

3. None of the essential elements of the spirit belong to 
matter. Corresponding to the tri-unity of mental facul- 
ties, viz., the intelligence, the sensibility, and the will, the 
recognized essential properties of mind' are thought, feel- 
ing, and voluntary determination. Xone of these attri- 
butes belong to matter. The conclusion is then inevitable 
that matter and spirit are two distinct substances, possess- 
ing characteristics that are entirely dissimilar. As a con- 
sequence of the quality of inertia, matter in all of its di- 
versified forms is inherently incapable of doing anything, 
but is entirely inert. It possesses neither intelligence, life, 
nor force as an active principle, and as no entity can possi- 
bly impart that which it does not possess, the conclusion is 
irresistible that neither active force, life, nor intelligence can 
possibly be an emanation from matter. In fact, matter 
possesses no inherent power to originate anything. It is 
then certain that something else besides matter exists in 
the universe, which contains these elements and which is 
superior to matter. That " like produces like " is the great 
law of production in nature. It follows, then, that life, 
intelligence, and fo?*ce, must be produced by an entity pos- 
sessing these same elements. But these principles belong 
inherently to spirit only and, hence, the conclusion is log- 



REASON AND SCIENCE AGAINST MATERIALISM. 



183 



ical that spirit was their original and sufficient cause. It 
is also self-evident that everything that is created must 
have an origin above or superior to itself. The creature 
must of necessity be inferior to the creator. It is also ax- 
iomatic that everything in nature of which we can obtain 
any knowledge through the medium of the five senses is 
an effect, the adequate cause of which must be found out- 
side of the the thing itself, and must also be superior to it. 
Dead, inert, inorganic matter can produce nothing. It can 
not, therefore, produce spirit. This is evident, 1. From 
the attribute of inertia which renders matter incapable of 
doing anything. 2. From the total destitution in matter 
of the elements of life, intelligence, and active force. 3. 
From the fact that no entity can impart to anything that 
which it does not itself pessess. 4. Because the lesser can 
not produce the greater. Spirit can control matter, and is, 
therefore superior to it, and evidently existed before mat- 
ter. Matter is the creation of spirit. 

The most recent scientific research proves that the prim- 
ordial molecules of matter have definite size and shape, 
and that they possess peculiar and definite characteristics, 
plainly evincing the fact that they have been manufactured 
or created. In its primordial constitution, matter con- 
veys to us the most palpable evidence that its creator pos- 
sessed intelligence and reason, qualities or attributes that 
belong exclusively to spirit. Hence, spirit not only pre- 
ceded matter but existed independent of it. Spirit and 
matter are, therefore, distinct substances, which may be 
contrasted as follows: 

1. Spirit is active — matter is inert. 

2. Spirit possesses life — matter, as such, has no life. 

3. Spirit possesses intelligence — matter does not. 

4. Spirit is immaterial — matter is material. 

5. Spirit feeds upon thought — matter can not think. 



184 



BIBLE VS. MATERIALISM. 



6. Spirit possesses the attribute of feeling — matter does 
not. 

V. Spirit possesses the function of willing — matter has 
no such characteristic. 

8. Spirit is progressive — matter is not. 

9. Spirit created matter, and hence, it antedated matter. 

10. Spirit controls matter, and therefore, matter is sub- 
ordinate to spirit. 

Section II. — The Certainty of God's Existence as a 
Spiritual Being Demonstrated. 

Disbelievers in the Bible assume that the teaching of 
this volume is at many points in conflict with science and 
human reason. The Bible assumes and affirms the exist- 
ence of God. Atheistic scientists hold that this assumption 
of the Scriptures is in conflict with the voice of reason and 
the developments of science. TTe purpose to maintain on 
the other hand that the teaching of the Bible in reference 
to the existence of God — a personal intelligence, independ- 
ent and eternal — is fully confirmed by science and reason, 
and that he who rejects the plain teaching of the Holy 
Scriptures at this point must ignore and set aside the man- 
ifest dictates of both reason and science. Reason has been 
defined as the "faculty which apprehends and affirms the re- 
ality of necessary, universal, spiritual, infinite and eternal 
truths." Webster says: " Reason is a faculty of the mind 
which enables its possessor to deduce inferences from facts 
or from propositions/' 

That God exists is a fundamental truth of divine reve- 
lation, and is fully confirmed by reason. In fact, the truth 
of God's existence becomes axiomatic as soon as it is re- 
vealed. As writers on pathology do not seek to prove by 



REASON AXD SCIENCE AGAINST ^MATERIALISM. 185 



a course of argument, but assume the existence of pain, so 
an inspired penman affirms what all nature as well as hu- 
man reason attests, that " in the beginning, God created 
the heavens and the earth." 

In the discussion of the great question of God's exist- 
ence, we may successfully reason a posteriori. 

We know that in the domain of the physical universe 
three kingdoms exist. TTe designate these the mineral 
kingdom, the vegetable, and the animal. All material ex- 
istences have a place in one of these kingdoms, and these 
kingdoms are clearly distinguished from each other. In 
the mineral kingdom we find only lifeless, insensate, inor- 
ganic matter. In the vegetable kingdom we see organized 
matter containing the principle of life. In the animal 
kingdom we find living organisms endowed with mentalpow- 
ers. The Bible and science concur in teaching that the veg- 
etable kingdom preceded the animal in existence, and that 
the mineral kingdom in a chronological point of view was 
first of all. There are some sixty-seven known elementary 
substances in the mineral kingdom, and of these some six- 
teen are found in each of the other kingdoms. We now 
ask, what is the origin of the existences in these kingdoms? 
Animals and vegetables now come into existence by gener- 
ation or reproduction, but science asserts that there was a 
first animal and a first vegetable. "Whence came these? 
To this question science can give no answer. Reason ac- 
cords with the teaching of the Bible that the first animal 
and the first vegetable were the creation of a supernatural 
intelligence. By no known law of nature could these pro- 
ducts have come into existence. Science, reason, and the 
Bible, all attest the inability of nature to produce them. 

Before proceeding further in this investigation, it maybe 
well to present a few axiomatic principles and well-estab- 
lished scientific facts as the basis of our reasoning. 



186 BIBLE VS. 3IATERIALIS31. 

In the first place, we mention the important truth, which 
has certainly been fully attested of late years by the most 
thorough scientific research and carefully conducted ex- 
periments, that "no life is produced without antecedant 
life." 

Dr. J. G. Allman, president elect of the British Associa- 
tion for the Advancement of Science, in a meeting at Shef- 
field in 1879, said: 

" Every living creature, from the simplest dwellers on 
the confines of organization up to the highest and most 
complete organism, has its origin in pre-existent living 
matter.*' 

A well-known writer has truly said: 

" There is no law of nature, electric, magnetic, odylic, 
or any other which can produce a living plant or animal, 
save from the germ or seed of some previous plant or ani- 
mal of the same species." 

In connection with the immutable law here referred to, 
which is of universal application in the vegetable and ani- 
mal kingdoms, we also direct attention to the axiomatic 
truth that, "From nothing, nothing can come" and we 
would likewise present the co-ordinate axiom, that " Noth- 
ing can he evolved which is not first involved " Modern 
evolutionists claim that man is a lineal descendant from the 
lower animals, but man possesses conscience, the ability to 
use artificial language, moral nature, and religious instinct 
— elements not found in the lower animals and which, 
therefore, not having been mvolved in the brute, could 
never have been evolved from that source, otherwise it is 
certain that something can come out of nothing. A 
searching and thorough investigation reveals a spanless 
chasm between man and the brute. The whole theory of 
modern evolution, so far as the origin of man is 
concerned, is mere assumption. Xot a single instance of 



KEASON AXD SCIENCE AGAINST iiATEEIALISM. 187 

transmutation of species has ever been shown. Iso testi- 
mony supporting the theory of transmutation of species 
has ever been found in the paleontological records. "All 
orders, genera, and species have ever maintained their im- 
movable distinctions. The grand museum of the rocks 
gives no trace of any organic forms of life that are trans- 
itional. Every species produces after its kind, and has 
ever done so through all geological epochs as well as dur- 
ing all human history." Professor Gray, of Harvard Uni- 
versity, himself an evolutionist, in his first Yale lecture on 
the Religious Aspects of Science, says: 

"When the naturalist is asked, what and whence is the 
origin of man, he can only answer, we do not know at all. 
The traces in geology which we have of man in former 
ages, show that he was then perfectly developed man. There 
is no vestige of an earlier form." 

In the year 1883, the Victoria Philosophical Institute, of 
London, England, appointed a committee to make a 
thorough review of the whole debate touching the modern 
theory of evolution; weigh all alleged evidence which had 
been submitted in support of this theory, and then report. 
That investigation was conducted by Professor Stokes, F. 
R. S.; Sir J. R. Bennett, Vice-President of the Royal So- 
ciety, and Professor Beale, F. R. S. Their conclusion is 
summed up as follows: 

" Xo scientific evidence has been met with giving coun- 
tenance to the theory that man had been evolved from a 
lower order of animals, and Professor Virchow had de- 
clared that there was a complete absence of any fossil type 
of a lower stage in the development of man, and that any 
positive advance in the province of prehistoric anthropol- 
ogy has actually removed us further from proofs of such 
connection, viz., with the rest of the animal kingdom. In 
this Professor Barrande, the great paleontologist, had con- 



188 



BIBLE VS. MATEKIALISM. 



curred, declaring that in none of his investigations had he 
found any one fossil species developed into another. In 
fact, it would seem that no scientific man has yet discov- 
ered a link between man and the ape, between fish and 
frog, or between the vertebrate and the invertebrate ani- 
mals; further, there was no evidence of any species, fossil 
or other, losing its peculiar characteristics to acquire new 
ones belonging to other species; for instance, however sim- 
ilar the dog to the wolf, there was no connecting link, and 
among extinct species the same was the case — there was no 
gradual passage from one to another. Moreover, the first 
animals that existed on the earth were by no means to be 
considered as inferior or degraded." 

From the premises now submitted it is evident that 
every single species of plants and animals had a supernat- 
ural origin. But the problem is not materially changed, 
even admitting the absurd theory of modern evolution to 
be true. For, according to this theory, there was a first 
living organism whose origin can not be accounted for by 
any known law in the natural world. Whence then came 
this first living organism? Evidently it did not and could 
not come from blind, insensate, lifeless, inorganic matter. 
In the vegetable kingdom we find organic matter con- 
taining the principle of life, and in the animal kingdom 
we find living organisms endowed with mentality, sensation, 
and instinct — elements not existing in inorganic matter. 

Hence, it follows that none of these elements could pos- 
sibly have been eliminated from inert, inorganic matter. 
But the first living organism was not produced without an- 
tecedent life, and hence, science and reason demand what 
the Bible asserts, viz., the antecedent existence of a super- 
natural creator. 

But whence came the elementary substances in the min- 
eral kingdom? Common sense, reason, and science all tes- 



REASON AND SCIENCE AGAINST MATEEIALISM. 



189 



tify that they did not create themselves. Xeither did these 
elements of themselves combine in their present arrange- 
ment in the universe. Atheistic scientists have been wont 
to assume the eternity of matter. But even this assump- 
tion seems to have been completely overthrown and shown 
to be baseless by late scientific research. Science has de- 
monstrated that the primordial molecules of matter are 
of definite size and shape, and that they possess peculiar 
and definite characteristics, and plainly bear the manufac- 
turer's brand which has been indelibly stamped upon each 
one of them. In the light of recent scientific development, 
it seems evident not only that the ultimate particles or mo- 
lecules of matter were manufactured, but also that they 
were made by an intelligent designer. As the works of 
man clearly prove his prior existence, so the very primor- 
dial constitution of matter most forcibly evinces the ante- 
cedent existence of a supernatural creator. 

Professor James C. Maxwell, in a lecture before the 
British A-sociation for the Advancement of Science, as 
given in the Scientific American, and cited in the Interior, 
September 4, 1883, says: " Xo theory of evolution can be 
found to account for the similarity of molecules, for evo- 
lution necessarily implies continuous change, and the mol- 
ecule is incapable of growth or decay, of generation or de- 
struction. Xone of the processes of nature, since the 
time when nature began, have produced the slightest dif- 
ference in the properties of any molecule. VTe are, there- 
fore, unable to ascribe either the existence of the mole- 
cules or the identity of their properties to the operation of 
any of the causes which we call natural. On the other 
hand, the exact equality of each molecule to all others of 
the same kind gives it, as Sir John Herschel has well said, 
the essential character of a manufactured article, and pre- 
cludes the idea of its being eternal and self-existant. 



190 



BIBLE VS. MATEEIALISM. 



Thus we have been along a strictly scientific path very 
near to the point at which science must stop. Not that 
science is debarred from studying the internal mechanism 
of a molecule, which she can not take to pieces, any more 
than from investigating an organism which she can not put- 
together, but in tracing back the history of matter, science 
is arrested when she assures herself on the one hand that 
the molecule has been made, and on the other that it has 
not been made by any of the processes we call natural. * 
* * That matter, as such, should have certain fundamental 
properties, that it should exist in space and be capable of 
motion, that its motion should be persistent, and so on, are 
truths which may, for anything we know, be of the kind 
which metaphysicians call necessary. * * * But that 
there should be exactly so much matter and no more in 
every molecule of hydrogen, is a fact of a very different 
order. We have here a particular distribution of matter, 
a collocation, to use the expression of Dr. Chalmers, of 
things which we have no difficulty in imagining to have 
been arranged otherwise. The form and dimensions of the 
orbits of the planets, for instance, are not determined by 
any law of nature, but depend upon a particular colloca- 
tion of matter. The same is the case with respect to the 
size of the earth, from which the standard of what is 
called the metrical system has been derived. But these 
astronomical and terrestrial magnitudes are far inferior in 
scientific importance to that most fundamental of all 
standards which forms the base of the molecular system." 
It is a significant fact that every elementary substance in 
nature, so far as known, is compounded or combined either 
chemically or mechanically with one or more other elemen- 
tary substances, plainly evincing the antecedent existence 
of a supernatural Combiner. 



REASON AXD SCIENCE AGAIXST MATERIALISM. 191 



Atheists often speak of the " laws of nature " as if these 
laws were causes or agents. The laws of nature create 
nothing. Law is itself an effect and " denotes the unceas- 
ing, regular order in which an agent or force operates." 
The " laws of nature " did not exist till nature existed, and 
hence, they could not create nature. 

" The laws of navigation never steered a vessel — the law 
of gravity never gave motion to a planet — the laws or 
principles of mathematics never computed the time of an 
eclipse." The laws of nature, evidently, prove the exist- 
ence of an agent, force, or cause that operates. Behind the 
laws of nature there must exist an intelligent agent or 
operator. 

Matter, as will be more fully shown hereafter in this in- 
vestigation, is evidently the creation of mind, and sub- 
ordinate to it, and is essentially passive and inert. It is 
certain that matter can only be an instrumental or second- 
ary cause, and never a self-acting, original cause. It has 
now been shown that the animal, vegetable, and mineral 
kingdoms all had a beginning, and it now remains to prove 
that reason concurs with divine revelation in asserting 
that the primal cause of all things that had a beginning 
is a personal intelligence, independent and eternal. 

We easily prove that something has always existed in 
the universe. 1. "From nothing, nothing can come." 2. 
Something noio exists. 3. Therefore^ something has exist- 
ed forever. 

This conclusion is logical and unavoidable. But, again, 
"Every effect must have cm adequate cause." This truth 
is intuitional and axiomatic — it is manifestly self-evident. 
By this infallible law, the great philosopher, Sir Isaac 
Xewton, was led to the discovery of the grand principle 
of the attraction of gravitation. And in strict accordance 
with its full demands, the sage astronomers, Adams and 



192 



BIBLE TS. MATERIALISM. 



Leverier, won immortal fame by determining the existence 
and fixing the exact location of the planet Neptune, before 
its actual discovery. In all departments of nature this 
grand axiomatic law is fully recognized. Some reject the 
inspiration of the Bible on the ground that it contains the 
record of unreasonable events, such as the miracles of 
Christ and the apostles, the resurrection of the dead, etc. 
Now, no event is unreasonable that has an adequate cause. 
To one who is ignorant of the cause of a certain event, 
that event may seem unreasonable, but to one whose intel- 
lect is properly enlightened, it is in strict accord with hu- 
man reason. To the untutored savage, it might seem un- 
reasonable that a train of cars should move at the rate of 
fifty miles an hour, but this fact is altogether reasonable 
to an intelligent American. No one, therefore, can know 
that an event is unreasonable unless he can determine pos- 
itively that no adequate cause exists. His ignorance of 
the existence of such a cause by no means proves that it 
has no existence. The law of gravitation was in full force 
before its discovery by Xewton; the diurnal revolution of 
the earth upon its own axis did not commence with the dis- 
covery of the fact by Galileo. 

AThen we recognize God as the great and all-sufficient 
primal cause, supernatural events are in perfect accord 
with reason. In order, therefore, that we may safely and 
truly affirm that any supernatural fact or event recorded in 
the Bible is unreasonable, we must know assuredly that 
God, as an adequate cause, has no existence. But no man 
can know that God does not exist, and he who affirms that 
he does not exist assumes for himself the character of 
God. 

" This intelligence involves the very attributes of divin- 
ity while a God is denied. For, unless this man is omni- 
present, unless he is at this moment at every place in the 



REASON AND SCIENCE AGAINST MATERIALISM. 193 

universe lie can not know but there may be in some place 
manifestations of a Deity by which even he would be over- 
powered. If he does not know absolutely every agent in 
the universe, the one that he does not know may be God. 
If he is not himself the chief agent of the universe, and 
does not know what is so, that which is so may be God. If 
he is not in the absolute possession of all the proposi- 
tions that constitute universal truth, the one which he 
wants may be that there is a God. If he can not with 
certainty assign the cause of all he perceives to exist, that 
cause may be God. If he does not know everything that 
has been done in the immeasurable ages of the past, some 
things may have been done by God. Thus, unless he knows 
all things, that is, precludes other divine existence by be- 
ing God himself, he can not know that the Being whose ex- 
estence he rejects does not exist." (Foster's Essays, 15th 
edition, p. 35). 

The truth of the following affirmation is manifestly self- 
evident: "A combination of means conspiring to a particu- 
lar end implies intelligent design " But intelligent design 
implies an intelligent designer. There can not be a build- 
ing without a builder, nor a creation without a creator; 
there can not be an effect without a cause, nor a law with- 
out a lawgiver; there can not be* adjustment without an 
adjuster, nor an intelligent design without an intelligent 
designer. But intelligent design appears everywhere in 
all the kingdoms of nature. It is evidently manifest in the 
mineral kingdom. In the very primordial constitution of 
the material elements composing the earth, there are visi- 
ble manifestations of order, system, and arrangement. The 
adjustment of the elementary substances in exact mathe- 
matical proportions, the laws relating to chemical affinity 
and the wonderful process of crystallization, and the sig- 
1 3 



194 



BIBLE TS. MATERIALISM. 



nificant fact of the combination of the original elements 
in only certain definite proportions, evidently point to an 
intelligent designer -with supernatural skill and power. 
The vast and numberless orbs that roll in majestic grand- 
eur through fields of trackless ether are arranged in grand 
and orderly systems, and bear to each other exact mathe- 
matical relations, and move in orbits with exact geo- 
metrical forms. The distance of the sun from the earth, 
and the amount of heat it dispenses, indicate forethought, 
wisdom, and design in this wonderful provision for the 
welfare of the teeming millions of animate creatures on 
earth. 

In the three hundred thousand varieties of plants in the 
vegetable kingdom we find organization, life, growth, and 
wonderful provision for reproduction. Intelligent design 
is written on every leaflet that trembles in the breeze — it 
is painted on every blade of grass that sparkles in the dew, 
and it gleams from every painted flower that adorns and 
beautifies the face of nature. Some plants are fertilized 
only by the agency of insects. Darwin says: a In these 
plants are snares prepared to allure the moth, and cause it 
to carry the pollen/' In the peculiar construction of these 
plants there is exhibited intelligent design, unmistakably 
evincing the existence of an intelligent designer. Examples 
bearing similar evidences are found throughout the ve^eta- 
ble kingdom. u Ab u?w disce omnes." In the animal 
kingdom also every organism is replete with manifesta- 
tions of design. A distinguished author has truly said: 
" It is a self-evident proposition that every animal struct- 
ure with parts suited to certain ends and uses, and opera- 
ting in combination in perfect harmony with the objects 
and design of their being, exhibits intelligent design, and 
prove the existence of an intelligent designer." The hu- 
man body, " fearfully and wonderfully made," together 



REASON AND SCIENCE AGAINST MATERIALISM. 195 



with the wonderful faculties and powers of the human in- 
tellect, evidently indicate the most remarkable forethought 
and design. The geometrical skill instinctively displayed 
by the honey bee in the construction of the cells in the 
comb, is but the reflection of the wisdom of that person- 
al intelligence who is the primal cause of all phenomena, 
independent and eternal. "In the sunbeam are three dif- 
ferent principles — the chemical, the luminiferous, and the 
caloric. Each of these has a special function to discharge 
in relation to plants. The chemical principle has a pow- 
erful influence in germinating the plant; the luminiferous 
rays assist in secreting from the atmosphere the carbon 
necessary to its growth, while the heat rays are required to 
nurture the seed and form the reproductive elements. The 
first of these principles is most powerful relative to the 
others in the spring; it decreases in summer, while the 
second becomes more powerful; in autumn the influence of 
these two is lessened, while the third increases in force; 
thus each principle becomes potent at the very time when 
most needed." Here we plainly perceive the most wonder- 
ful adaptation of means to ends, and a manifest exhibi- 
tion of intelligent design. Manifestations of design are 
abundant in the starry heavens, in the rock-ribbed hills, in 
the depths of old ocean, in the tiny floweriet that orna- 
ments the vale, and everywhere throughout the realms of 
nature. In fact, there is wonderful order pervading the 
entire physical universe so far as known to man harmon- 
izing all the different parts, and unitizing all phenomena 
into one grand system, thus unmistakably exhibiting intel- 
ligent design, and evincing beyond the shadow of a doubt 
the prior existence of intelligent causation and of an intel- 
ligent designer. Combinations of means conspiring to par- 
ticular ends, plainly exhibiting intelligent design, are seen 
in all departments of the natural world, and as a logical 



196 



BIBLE VS. 3IATERIALISM. 



sequence we must recognize the prior existence of thought 
and intelligence. But intelligence is an essential attribute 
of personality, and is never found in dead, inorganic mat- 
ter. Paley says: "The seat of intellect is a person." 
Webster says : " We apply the word person to living beings 
possessed of a rational nature." Intelligent design proves 
the existence of thought, but thought necessarily implies 
a thinker, and a rational thinker must be a person. There 
is universally in men a moral sense, which is an effect de- 
manding the prior existence of a moral designer as an ad- 
equate cause, but a moral designer must be a personal in- 
telligence. "A moral designer," it has been alleged by a 
respectable authority, " must possess mind, free will, and 
a conscience, and these united in a being constitute person- 
ality." "A person," says Locke, the eminent mental phi- 
losopher, " is a thinking, intelligent being that has reason 
and reflection, and considers itself as itself — the same 
thinking thing in different times and places." Dr. Hodge 
says: "Personality includes intelligence, will, and individ- 
ual subsistence." From the premises now submitted it is 
evident that to the primal cause in the universe belong in- 
telligence and personality, and it now remains to be shown 
that this personal intelligence is independent and eternal. 
In fact, we have already seen that reason emphatically de- 
clares the existence of something forever. For, as " from 
nothing, nothing can come," and as something now exists, 
it incontrovertibly follows that something has existed for- 
ever. But this same conclusion may be definitely reached 
and placed beyond cavil by a different course of seasoning. 
Attention is now directed to an axiomatic chain whose five 
links welded together in the furnace of reason, form an ir- 
refragable bond between man and God. 

1. In every beginning there is thett ichich begein. This is 
most assuredly a self-evident fact. 



REASON AND SCIENCE AGAINST MATERIALISM 197 



2. Everything that had a beginning is dependent. For 
if not dependent it began without a cause and, hence, some- 
thing came from nothing, which was impossible. It is 
also axiomatic that every dependent thing had a beginning. 

3. There can not be an endless succession of dependent 
things and, hence, there was a first dependent thing. 

4. It, hence, incontrovertibly follows, that that tiling, 
whatever it was, uponiohichthe first dependent thing depend- 
ed was independent. 

5. But that which is independent did not have a begin- 
ning and, hence, it must be eternal. 

Firmer than the rock of Gibraltar and stronger than the 
pillars of Hercules, this adamantine chain of reasoning 
binds us firmly to the God of the universe. It bids defi- 
ance to all the fierce assaults of atheistic philosophy, and 
it stands unscathed amid the fiery thunderbolts of modern 
Materialism. "We first proved that the primal cause of all 
things was an # intelligent personal being. By a chain of 
reasoning, which never can be successfully assailed, we 
prove that this intelligent personal being is independent. 
Our dependence is proved: 1. By instinct. 2. By experi- 
ence. 3. By our mutability. Everything mutable is de- 
pendent. But as a here proves a there, an in proves an out, 
an nppjer proves an under, and a high proves a low; so a 
dependent proves an independent being. But that which is 
independent must necessarily be eternal and, hence, the cer- 
tain existence of a personal intelligence — independent and 
eternal, is fully demonstrated by reason. And this per- 
sonal Intelligence is the only true God. But it has been 
shown that Spirit was before matter and, hence, the af- 
firmation of Jesus of Nazareth, that "God is Spirit" is 
fully confirmed by reason and science. 



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24 CATALOGUE OF CHBISTIAN PUBLISH1XG CO. 



THE CHRISTIAN HYMNAL 

REVISED 



This is the Hymnal of the Christian Church, and it commends 
itself to all the churches on this account, as well as on account of 
its worth. W e are prepared to fill orders promptly at the follow- 
ing prices : 



No. 1. cloth, red edges, .per copy, 75 cents. 

per dozen, by express i $ 7.50 

No. 2, extra silk cloth, per copy $ 1.20 

No. 3, Same as No. 2 with Morocco back, " 1.50 

No . 4, same as No. 2, full Morocco back, " 2.60 

No. 5, same as No. 2, Morocco antique, gilt edge, 3.25 

No. 6, same as No, 2, Morocco, full gilt. " 3.75 

Cheap Edition, (Bound in Boards.) 

Single copy, $ .50 

Per dozen, by express, . ^ — 4.80 

Per hundred, 40.00 



Word Edition Avithout Music. 

This contains all the hymns of revised Hymnal witi* corres- 
ponding numbers. 



Bound in Boards. 

Single copy, 0 # .25 

Per dozen, by express, , 2.40 

Per hundred, by express, 20.00 

Bound* in Cloth. 

Single copy, .35 

Per dozen, [by express, 3.60 

Per Hundred, by express, 30.00 

Bound in Silk Cloth, Bed Edges. 

Single copy, .50 

Per dozen, by express, 4.80 

Per Hundred, by express, 40.00 



When ordering books to be sent by mail, at the dozen prices, 
add enough to pay the postage. All discounts are from the &ETAIL 
price, and not from the dozen rate. Send your orders to 

CHRISTIAN PUBLISHING COMPANY, 

ST. LOUIS, MO 

2 1886 



CATALOGUE OF CHRISTIAN PUBLISHING CO. 11 



MORAN (Prof. Eldon). 

THE REPORTING STYLE OF SHORT-HAND. The very latest 

and most improved Text-book of Stenography. The Reporting Style 
of the American Pitman System is taught, being the same now em- 
ployed by over nine-tenths of the professional Stenographers in 
America. The subject is so clearly and logically presented that no 
one can fail to understand it. It embraces forty-five lessons, and 
unquestionably possesses the following features'of superiority: 1. 
The Corresponding Style is discarded, which greatly facilitates the 
acquirement of the art; 2. The learner is instructed how to exe- 
cute the characters rapidly, and given such assistance as will en- 
able him to become practically efficient; 3. No word is introduced 
until every principle has been explained upon which the formation 
of its approved outlines depends ; 4. The course of instruction is 
distinctly progressive, and every lesson accompanied with appro- 
priate reading and writing exercises; 5. Word and phrase signs 
are introduced early in the course ; 6. A series of lessons are added 
on professional reporting, such as are found in no other text-book 
whatever. 12mo, cloth 1 50 

THE SIGN BOOK. This handy little work contains all the 

Word and Phrase Signs, arranged both alphabetically and in the or- 
der of the lessons. Since half the work of learning this art consists 
in memorizing the signs, this Manual, which can be carried in the 
vest pocket and studied at leisure moments, will be found of vast 
service to the student. Limp cloth 25 

MITCHELL ^Nathan J.) 

REMINISCENCES AND INCIDENTS in the Life of a Pioneer 

Preacher of the Ancient Gospel. With a few characteristic Dis- 



courses by Xathan J. Mitchell, to which is appended a brief biogra- 
phv and sermons and addresses of John Packer Mitchell. Large 12mo, 
480 pp., cloth 2 00 

MOFFITT (Robt.) 

CHURCH RECORD, with various special rulings and printed 

headings. Arranged by R. Moffitt. 9x14 inches, 160 pages, cloth sides, 

leather back and corners 3 00 

Spring back, 320 pages, extra binding 5 00 



PRITCHARD (Henry R.) 

A DEBATE ON BAPTISM and the Witness of the Holy 

Spirit. Held in Fairriew, la., between Williamson Terrell (M. E.), 
and Henry Pritchard (Disciple). Reported by Benjamin Franklin. 
We have very few copies of this old and rare book. 12mo, cloth, 267 pp. 1 50 

PORTER (R. E.) 

THE UNION LEAGUE CLUB, a Sequel to the Christian League 

of Connecticut. The work above named gives the history of the 
workings of the League: the friction that arose; the counsel and 
pravers of earnest Christians who made the Savior's prayer for 
unity their own; the manner in which the serious difficulties were 
overcome, and the present working basis of the League. In the 
preface a short account of the original League is given, a condensa- 
tion of Washington Gladden's history, and then the historian pro- 
ceeds to record the subsequent history of the League. To all who 
are interested in the religious movements of our times, and espec- 
ially in the longings of the good and holy for a united church, the 
faithful, vivid and thoughtful continuation of this history will be 
of rare interest. 212 pages, cloth 1 00 



COMMENTARIES. 



The following list of Commentaries, will be found to com- 
prise the best in the market, and will ably assist the stu- 
dent of Biblical knowledge in his researches. 

In this list we have all the prominent Commentators who 
advocate a return to the apostolic era of Christian teach- 
ings and observances. The authors are well known as to 
their ability as Biblical scholars and critics, and this is 
fully sustained in their life work. These works have sus- 
tained the unqualified endorsement of the Disciples of 
Christ everywhere, and the press is a unit in their praise. 
They are finely printed on good paper, and comprise a 
library that no preacher or teacher can afford to be with- 
out. The cost is small in comparison to the great value 
received in years of research by such men. 

CLOTH SHEEP 

MATTHEW & MARK. J. W. Hctiarrey. $2.00 $2.50 
LUKE. J. S. Lamar. 2.00 2.50 

JOHN. R. W. Johnson. 2.00 2.50 

ACTS. J. W. MeGarrey. 1.50 2.00 

ROMANS. M. K. Lard. 2.50 3.00 

HEBREWS R. Milligan. 2.00 2.50 

ANALYSIS OF THE FOUR GOSPELS AND 

ACTS. R. Milligan. 2.00 2.50 

These books are for sale by all dealers in Christian Publica- 
tions at above prices. Sent by mail to any address on receipt of 
price. 

Agents wanted, to whom liberal commissions will be 
alloiced. Address, 

CHRISTIAN PUBLISHING CO., Pub's. 

913 PINE STREET, ST. LOUIS, MO. ' 



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